God this impery over us is he such a Superiour is his reverence like to this feare his worship like to this prostration his obedience like to this obsequiousnesse no the great God of heaven hath not so much submission or subjection as a petty Commander or an under-Officer For he doth charge and enjoyne send forth his severe Edicts and fiery lawes Deut. 33.2 He doth write out commandements with his own finger and make the visions plain upon Tables threaten plagues denounce judgements even no lesse then the bottomlesse pit the close prison the lake that burneth with fire and brimstone and what doth he get by it People doe withdraw the shoulder turn the back clap with their hands kick with the heel behave them selves proudly make the neckiron and the browbrass see no more than if they lived in Egyptian darknesse heare no more than if they were in a spirit of slumber obey no more than if they were given up to a reprobate sense Oh heare Gods sad complaints How long shall I suffer Mar. 9.19 I have sent my Prophets early and late Jer. 7.13 I looked for grapes but found none Isai 5.4 I am broken with your whorish heart Ezek. 6.9 I am pressed under you as a Cart is pressed with sheaves Amos 2 13. I am weary with repenting Jer. 15.6 So long doth God wait and attend and lo no respect no answering expectation Such an uncommanding God and unprevalent Superiour doe we make of him Now would not man be thus served and shall God No I beseech you consider what the true power of government is what a domination doth belong to a Superiour and as thou stoopest to man submit to God fear him as if thou sawest him throwing Angels out of heaven drowning the old world for disobedience cleaving the earth to swallow up some sending down fire from heaven to consume others smiting some at midnight like the first-born of Egypt some at the sun-rising like the Sodomites some in the midst of their Camps like Achab some upon the princely Throne like Herod or feare him as if thou sawest him driving out the Pegs out of this faire Structure pulling down the poles of this goodly stage sapping the Universe undermining the world nulling the whole Creation clashing the Heavens melting the Elements and turning this whole earth into a Bonfire rifling the Graves raising the dead putting on his Judges Robes stepping into a glorious Tribunal passing sentence upon the quick and the dead Can thy heart but thrill and thy conscience tremble at the thought of such a Superiour Thou thinkest thou canst lay on heavy strokes and speak formidably but stretch out thine arme as farre as thou canst and roare as loud as thou art able yet hast thou an arme like God and canst thou thunder with thy voyce like him Job 40.9 Thou thinkest thy words shall stand and whatsoever is decreed or enjoyned by thee thou wilt make havock but it shall be executed but are thy resolutions as firme and thy mandates as Magisteriall God's No Heaven and Earth shall passe away rather then one tittle of his word shall fail thou thinkest wretched are they that doe not obey thy commands but cursed are they that doe not confirme all the words of Gods law to doe them Deut. 27.26 Oh then let man be no longer the God and God brought under man but let man be cast out and God set up know his power consider his authority apply thy selfe to his will conform thy selfe to his lawes feare the least guilt before such a confounding Judge Let man be never such a man yet there is a Numen above him God here doth enter the lists with man and plead for his superiority he is the most high and must be chiefe For hadst thou and should not I 2. This serves to tie up the murmuring tongue for is God a Superiour and shall we quarrell with him will not man be contested with and shall God must thou be born with and shall not God be forborn Hadst thou and should not I yes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hamith of Hamah Querela cum impatientia Cassiod Oblocutio indebita contra Deum Aquin. Justitiam ferientis accusare Greg. Sibilus latentis odii Hugo Morsus in manum medici Naz. this finding fault with Gods actions is called an obstreperousnesse against the Almighty yea Hamith in the Hebrew doth signifie a man in a tumult This sin is styled a grievance with an impatience and unjust contradicting of God the accusing of a punishing God the hissing of a secret hatred yea the biting of the Physitians hand as if God could not decree any thing unlesse he had obtained our vote or act any thing unlesse he would give us leave to guide his hand But woe be to him that saith to his father Why hast thou begotten me or to his mother Why hast thou thus brought me forth Isa 45.10 What is this but to slide from the foundation in a gust or for the Anchors to come home in a Tempest How unseemly is it that we should bring God to the test summon him into the Court revise his proceedings or take upon us to ventilate winnow skreen every grain that doth drop from his providence Cannot we be out of a state of welfare but we must be out of patience must God doe every thing according to our wilis or is he unjust No He doth not hear us according to our desires but according to our soules health Non audit ad voluntatem sed ad sanitatem Aug. in Ps 21 Electos Dei cernimus pia agere crudelia tolerare Grâ—g Nos te injuste cuâ—pabamus dum ligares dum seâ—a res homines â—onos Arnob. in Ps 50 afflictions may happen and yet man never awhit the more miserable for cannot righteous men suffer and yet be happy Yes we have often seen the elect of God live religiously and yet indure bitter things Oh God we did unjustly blame thee that thou didst bind and out gracious people Therefore we should repine no more at Gods changing of our conditions than at the changing of the weather nor at some humbling us in our pilgrimage than at the catching of a fall in our journey nor at the cutting short of our means than at the clipping of our over grown locks God is our Superiour and we must submit all to his pleasure But how hard a thing is it for God to keep us quiet no we came with a cry into the world and we are froward Creatures all the dayes of our life the wisest men have been subject to these distempers the most vertuous men have been prone to this impatience This was the sinne of the Israelites Wherefore hath the Lord smitten us this day before the Philistines 1 Sam. 4.3 and of Job Wherefore hast thou brought me out of the womb Oh that I had perished and no eye had seen me Job 10.18 and of David Why hast thou forgotten me why go I mourning when
men leave their seats of honour and apply their selves to sack-cloth ashes fasting mighty cryes turning from their evill waies and from the violence of their hands Oh that we could see such a beautifull City to honour our Nation and blesse it selfe But I am afraid that this is but a City of desires and that it is not harder to build up Jerusalem againe in her first glory than to raise up such a City amongst us every stone in this City may sooner be altered and new laid rather than mens mindes and consciences I doubt whether penitent duties were ever truly intended amongst us and I am very jealous whether ever or no we shall see them really expressed Men can rather shoot the gulfe climbe the Alpes go a pilgrimage over the whole earth than repent Well as it is my drift to propose impose and dispose so let it be yours to explore at homt and excite abroad Oh to incline God to plead with his judgements saying Should not I spare this great City wherein are more then sixscore thousand persons which cannot discern between their right hand and their left hand and also much cattel That the Citizens could first plead with their consciences saying Should not we turn to that great God who hath invited us by more then sixscore thousand warnings which cannot discern between pitty and forgivenesse and also much forbearance Ye see now what a great task ye are to undertake and that ye had need to lay to your whole strength to bring forth a right City Is it an easie matter for your selves to speak this language and to feel these brest-motions howsoever is it so to open other mens lips and to set omens hearts on working All the difficulties which ye ever met withall upon earth are not like unto this streight Yet to what end do ye wait upon the Lord if ye will not do him this service Why are ye trees of righteousnesse if ye will not bring forth this fruit I hope ye are alive to God your selves yea that there are some of the regenerate race which doe stir quick in this City but how many dead carkasses doe ye walk amongst I trust that ye have brought iniquity to remembrance but are there not too too many that need their Monitours and Remembrancers as if they had forgotten their selves and their sins In what forwardnesse is the great work is not the first stone for the generality yet to be laid yes it would astonish a man that amongst so many celestiall shewes there should be so little heaven and that the Devill should be lurking under so many Angelicall transformations I confesse here doth appear to be much Religion in the City but what Repentance is there or if Repentance is it that of Nineveh No here are sins enough in the City to have it overthrown but is there repentance enough in it to have it spared What people are they may find out by examination what they should be they may find out by the Example The earth never saw greater provocations but when shall it be said that the heavens never saw greater propitiation People are much for patterns but not for imitation wise men may devise formes but where are the vertuous men which will conforme to them No as a beast neighed to Alexanders horse which was painted but the spectators expressed no such respect to Alexanders Image it self whereupon Apelles said That he had painted the Horse better then the Prince Equus oh Rex melius expressus est quà m Tu. Erasm in Apoph So Brutes will be more affectionate to those things which doe resemble their nature then we to those things which should direct our manners Xenophon wrote a rare Book called Cyrus but where was there ever such a prince Plato set forth a singular Treatise de Republica but when was there ever such a Common-wealth No it is an easie matter to describe but it is an hard matâ—erto exhibit the like Here is a choise Picture Nineveh limmed out with tears graces and a frame made for it even this record in holy Scripture but when shall we behold the parallel Oh Citizens and Religious though ye may have some skill in painting yet can ye draw Nineveh to the life in Orient colours amongst you No were it to preserve the City from fire and sword yet wil ye readily be thus abased and changed ye may be but it will be with a great difficulty For the present what signs are there of such prostration consternation renovation No they which have committed horrible sinnes may rather have formes of seeking God to confirme themselves in their wickednesse than many here which are liable to imminent dangers have any evident expressions to fall to the earth or to look up to heaven to avert vengeance Can these bones live O Lord thou knowest Ezech. 37.3 It were a miracle almost to see these dry and scattered pieces though prophesied upon to have a noise and a shaking amongst them and bone to come together to bone and flesh and sinewes and skin to grow upon them and the spirit of life to enter into them There is nothing impessible to God but this is almost incredible to the present view For I doe not see that men have learned Nineveh's initiating much lesse then her compleating graces They are not yet come to her dejections trepidations perculsions astonishments humi-cubations macerations syncopes of griefe paroxisms of conflicts gravitoned accents of prayer No people nourish the flesh catch at the world follow modes temporise with changes and leave perills to the venture and judgments to the chance Happen what wil they have not so much as a wrimpled brow or a trembling breast A Stork will flie faster from a cold Country or a beast from a naked sword then these from plagues and punishments Then if they be not come to the disfigured face of repentance how will they ever come to her transfigured spirit When shall we see the two essentiall parts of repentance amongst them The turning from their evill waids and from the violence of their hands First Their evill waies do seem to have a mist upon them they have not eyes clear enough to see them or hearts tender enough to lament them Though they have strayed far enough from the prescript rule of obedience they find never a precept warranting their lawlesse paths yet they do tread on and consider not whither their feet do carry them the Ignis erraticus hath led them aside and they do not lay to heart over what ditches rocks cliffs and precipices they do passe It is enough that they are in motion but whether in regular or erroneous courses they do not apprehend Oh that there should be such declinations under the directing Ordinances or such foot-prints amongst instructed Christians No man saith What have I done Many a man saith What may I not do but No man saith What have I done People do look upon their faces but seldome upon their
souldier and he said he desired every way to have been honoured as much for saying Amasia as Sylla was for saving of Athens Thus ye see how a generall misery hath drawn commiseration from all generous spirits and indeed there is no greater act of noblenesse then to detest to be Author of a publique calamity Oh that the insinuation of one Jonah should be more powerfull to incite to mischief then the exigents of sixscore thousand should be to incline to pitty It was the solemn Petition of Moses unto God that he would not kil al the people as one man Numb 14.15 Mercilesse then are their eyes and savage are their bowells which can ruine multitudes It was forbidden by the Law to destroy the whole Nest Deut. 22.6 A few eares might be plucked by the high way side but the sickle must not be put into the standing Corn. Deut. 23.25 Wasts and spoiles are sad spectacles and weeping triumphs Oh therefore let the face of a generality aw you be amated at horrid attempts wherein multitudes are concerned tremble at Massacres Let the sixscore thousand be ever dear in your eyes for God ye see doth look upon Nineveh with pitty even for their Numbers Should not I spare Nineveh that great City wherein are sixscore thousand More 5. Now let us come to the Surplus More More then sixscore thousand From hence observe that God is exact in accompting He calleth all the stars by their names and as Job saith he can reckon up all the springs of the Sea Job 38.16 the hairs of our head are numbred by him yea what is there that he is ignorant of Who hath measured the waters in the hollow of his hand or meteed out the Heavens with a span or comprehended the dust of the earth in a measure or weighed the Mountains in scales or the hills in a balame Esai 40.12 Cannot he tell every drop of water as well as hold the Rivers and Seas in his fist Cannot hee name the extent of the Heavens as well as mete out the Heavens with a spanne cannot hee reckon up all the sands in the world as well as hee hath told them out all dust by dust cannot he expresse the true poise of hills and mountains to a dram and scruple as well as he hath weighed them in scales and ballances Yes though we read of Joseph that He gathered Corn in abundance and left off numbring because it could not be numbred Gen. 41.49 and that there were sacrifices that could not be told or numbred for multitude 1 Kings 8.5 and of times which do contain days without number Jer. 2.32 yet are not all these things perspicuously discerned by God Almighty yes what object is there which can be hidden from his all seeing eye what can surpasse the comprehension of him who is infinite Touching the Almighty we cannot sind him out Job 37 23. He is styled the God of Knowledge 1 Sam. 2.3 Though we cannot sind out Him he can find out us all things about us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Totus oculus Aug. Cognoscit res in causis in seipsis in seipso Aquin. Aug. l. 83. q. q. q. â—6 Res sunt in nobis consusè in Deo distinctè Vasquez Deus intelligendo essentiam Suî intelligit omnes perfections quidditates creabiles Capreol in 1. Sent. distinct 30. a. 1. or concerning us though we be a people of ignorance yet he is a God of knowledge yea Oh the depth of the wisdom and knowledge of God Rom. 11.33 Is there such light to be found in the Sun it self no His eyes are ten thousand times brighter than the Sun He is all Eye that is he is perfest in knowledge Job 37.16 He doth know things in their causes in themselves in himself For all things are in God objectively He beholdeth nothing out of himself Things are in us confusedly but in him distinctly yea in us terminatively but in him diffusively and without limitation as Navarret God understanding his own essence with understand all the perjections and quiddities of the Creature Yea Gods being bath in it all the other manners of being eminently There is in God not only apprehendens habitudo an apprehending hal nude but plenitudo in simta qua omnia continet an insinite plenitude by which he doth containe all things as Navarret Originally all things are in the divine essence formally in Gods practical knowledge as the same writer saith Esse divinum sinnes essendi modos enimenter praehabet Aqui. Navarret de Idâ—is Ad cognoscendas creaturas non habet Deus aliquod movens objectum praeter divinam essentiam Nav. de Idaeis God doth not need any intellectuall habits or species to represent things to him for his understanding is so compleat that it is perfected without faculties or exhibiting shadows or patterns Navarret saith That it is an unquestionable ground in Divinity that for God to understand the Creatures he doth need no other moving object but the divine essence Things may be sometimes in us potentially in him alwaies actually in us fallibly in him infallibly Howsoever we do know things by a successive and not by an instantaneous or simultaneous action yet he doth know all things at all times without all meanes and without all measure He knew all the righteous persons that were fit to enter into the Ark he knew all them which did not bow their knees to Baal he knew all the thousands and the surplus of them which were in Nineveh that there were sixscore thousand and more Should not I spare Nineveh that great City wherein are more then sixscore thousand Application First This serves to exhort you to a confident dependance upon God in all extremities For he which did know every particular creature in so great a City Ne gutta pluviae ècilo cadat nisi Dei nutu Valvin in 2. Joel doth he not know every particular accident which doth happen unto us Yes not a drop of rain can sall from heaven upon our heads but by his appointment and with his privity We are in the bosom of God we are in the eye of God he hath a Prospective-glasse by which he doth looke from Heaven to Earth he doth open a as Cement through which he doth see all the agitations that are in the world he needeth no Intelligencer for he is Inspector himselfe He as upon the top of the hill beholdeth all things which are done in the valley he hath Candle light continually in his house and therefore nothing can be acted in darknesse before him he walketh in the midst of the seven golden Candlesticks therfore he knoweth the state of every particular Church Illad quod in tempore novum non esse novum apud cum qui condidit tempora Aug ep 5. ad Marcel l 2. That which seemeth new in time is not new with him which created all times Oh then that I hear a sheep bleating as if there were no shepherd to look
after it or look upon it that I heare a childe crying as if it had lost a Father or his fatherly providence and preservation Can God prepare a Table in the wilderaisse I am weary of my life what good shall my life do me who shall raise up Jacob for he is small thy breach is great like the Sea who can heale thee all joy is darkened the mirth of the Land is gone Wo is me now for the Lord hath added grief to my sorrow I fainted in my sighings and have no rest When I cry and showt he shutteth out my prayer The anger of the Lord hath divided them he will no more regard them Is this the City that men call the perfection of beauty the joy of the whole earth The Lord hath cast off his Altar abhorred his Sanctuary Our bones are dryed our hopes are lost we are cut off These are the sad groans of an asslicted family the broken speeches of perplexed Sion we are chastised and the rod will never be hung up we are brought to a mourning condition and we must moisten our graves with our dying teares we are the footstool of the earth and all the Angels of heaven cannot remove this trampling foot our collar is loosened and we shall never be girded again with strength we are carried away to Babylon and we shall never see Sion again they which have dominon over our bodies rule over us with rigour and God hath forgotten us the earth is a Correction-house and heaven is no Sanctuary for us Barth Bonon in ejus vita yea as Antonius Vrceus Codrus for a little Chamber which he had burnt down went against the perswasion of all his friends and lived in the Woods and after that returning he lay the first night upon a Dunghill and when he entred into the City he could not be drawne to live in his owne house or in any other house of quality but lived six moneths in a mean mans house as if all were lost and he were never able to rise againe So if a few sparkes be fallen upon our estates or we but fired out of a little meanes we think we are never able to repair these losses no we are punished and we shall perish Porus King of India Justin lib. 12. when he was vanquished by Alexander he took it so heavily that though he had his life given him yet he would not for a great space eat any meat suffer his wounds to be dressed or be perswaded to live So if we be but crosed in any of our designs and cannot enjoy that liberty and fulnesse which formerly we had or carry any cuts about us we would even starve upon accidents or suffer our wounds to rankle we are unwilling to live or despaire ever again to live happily But oh sigh gently speak softly chide not with providence roare not under casualties fret not your selves into your graves for are ye the men that maintain a Creed and stand up to the Creed what one true article of faith have ye howsoever do ye believe a God what thus to loosen all the joynts of a Christian dependance to distrust a God oh remember that ye have suffered nothing but what the wisedome of God held convenient and the providence of God is able to restore double for it Moses fled for his life and kept sheep and afterwards became a mighty Ruler Ye have heard of the patience of Job and have seen thâ— end which the Lord wrought Jam. 5.11 Howsoever do ye suffer any thing out of Gods sight no his eye is upon all your trialls all your miseries are scored up in heaven he doth keepe a Catalogue of all your sufferings oh therefore take courage lift up your hands which hang down strengthen your feeble knees witnesse patience expresse confidence for why should ye be a fainting people under a knowing God no when ye are ready to complain and murmur and vex restrain these distempered passions by calling to mind that ye have a seeing and a searching God that hath taken notice of all your sorrows he can tell you all your losses reckon up all your injuries and indignities repeat to you all your extremities and exigences ye know not better how many eyes ye have in your heads nor how many fingers ye have upon your hands then he can bring in the full tale of all your distresses That he is such an observing and intelligent God ye may see herein Nineveh he can number out to her all her thousands and the surplus Wherein are more then sixscore thousand persons Secondly This doth serve to represse sin for oh that thou darest trespasse before such a knowing God canst thou doe any thing in such a close reserved manner that he shall not have cognizance of it I know there are a company of men which are all upon the point of secrecy and laying snares privily saying Who shall see them Psal 64.5 Yea a generation of men that have set their mouthes against heaven which say How doth God know and is there knowledge in the most high Psal 73.11 But these men shall hear God ere long answer them in thunder and tell them I know your manisold transgressions and your mighty sins Amos 5.12 Yea these things hast thou done and I kept silence then thou thoughtest wickedly that I was such an one as thy selfe but I will reprove thee and set them in order before thine eyes Psal 50.21 Oh Lord thou hast searched me and known me thou knowest my down-sitting and mine uprising thou understandest my thought asar off Thou compassest my path and my â—ed and art acquainted with all my wayes There is not a word in my tongue but lo O Lord thou knowest it altogether Thou hast beset me behind and before and laid thine hand upon me Psal 139.1.2 3 4 5. God could tell Adam of his eating the forbidden fruit Cain of murthering his Brother Abel Saul of sparing Agag and taking a part of the prey David of slipping in to his neighbours Bed and covering the fowlnesse of that guilt with the skin of a dead Husband Asah of trusting in his Physitians Hezekiah of shewing his treasures to Merodach Baladan the Scribes and Pharisees of their secret lusts which deserved stoning Aâ—anias and Saphira of their keeping back part of the price what then unto God can be undiscovered no he hath not only a multitude of about spies thee but he himself is the constant visiter of all thy actions Mercury feared not Gallus not Vulcan nor all the Gods so much for the discovering his close passages with Venus Natales Comes l. 2. Myth c. 6. as the Sun so this Sun is shining into all corners to reveal the most hidden passages yea God will beat the woods to make the birds fly out of their secret nests and smoak the dens and burroughs to make the beasts which are earth'd under ground to appear thine own dogs shall bark in thine ears thine own corrupt
if somthing were beyond his reach or rule the Apostle would not stretch himself beyond his line for this had been to outmeasure himself and to make Saint Paul greater then hee was either by gifts or calling Man is such a creature that he can but act pro virth according to his power â—ucâ—ser is quite flagged by endeavouring to ascend higher then an Angelicall wing could carry him Adam brake his neck upon the banks of Paradise by attempting to attain to that wisdom which was inhibited to his nature It is true for those things which are within mans capacity Nil mortalibus arduum est Horat. Non opis est nostrae Virg. Quid membra immania prosunt Ovid. Terra volat Suidas Bos porrecto ultra Taygetum capite bibitex Eurota Plutarch and compasse Nothing his hard to mortall men but as they are mortall men so they are circumscribed and consined in their abilities and operations there are some things which transcend our might of which we may say these things are out of our verge what do these man-like members of ours avail us Would a man teach nature Paradoxes or force nature to incongruities no these are but the solaecisms of attempts and the Monsters of designes The earth may as soon fly and a Bullock stretch his neck beyond Taygetus to drink out of Eurota Mans might and mind cannot effect every thing no Oh thou valiantest of Heroes here thou laboust in vain The eye of man can see but to the just distance and so impossibility doth fly the sight Heroum quondam fortissime frufira Ovid. Impossibilitas â—drâ—m fugit aspectum rei Arist 7. Metap c. 29. Doth not the whole cry of scripture witnesse an impotency in many things Yes Can a Rush grow without mire Can a Blackmore change his skin shall horses run upon the Rock If thou hast run with the footmen and they have wearied thee then how canst thou contend with the horsemen A wounded spirit who can bear Who can bring a clean thing out of filthinesse who amongst us can dwell with the everlasting burnings who shall declare his generation will ye plead with me shall a man make Gods unto himselfe and they are no Gods when he taketh a prey who shall make him to restore it shall any teach God knowledge that judgeth the highest things These are a part of his wayes but who can understand his power canst thou resrain the influences of the Pleiades or loosen the bands of Orion canst thou bring forth Mazzoroth in their time canst thou bring forth Arcturus with his Sons No there are many things which are beyond mans list and boundary in other things he may be compleat but in these things defective yea there are times and stints which doe deprive all men of a very aptitude or faculty to do things at such a season then they are disabled they cannot Which cannot Application First This doth shew That Man is a wanting Creature he doth drop out of his Mothers womb like a lump of indigencies yea he is carried up and down a great while like an empty vessel How ill doth this body agree with us there is a kind of imbred debility in us all our first saluting the world is to declare our selves meer weaklings Quà m malè no bis hoe corpus conveniat Seneca Heu intuta manens undique debilitas And. Alciat Emb. 169. Editus in lucem jacuit sine viribus infans Ovid. Non meminisse imagines Corn. Gallus Negatiò causae positio contrarii Tho. Aqu. 22 ae q. 75. art 1. c. Our riches is onely in a skin or our strength in a cry or our life in breathing We understand not who touch us we know not that we are living we cannot so much as remember the images of those things which are presented to us we are not only destitute of many things but they are denyed to us for as Privation is the want of that which ought to be in us so Negation is the want of that which ought not to be in us not to be in us at such a time and so there is in us the subtraction of the cause which doth produce and cause the position of a contrary disposiâ—ion our power then is impotency and our Can Cannot Oh man make not too much of thy selfe speak not too haughtily look not scornfully let thy first light nakednesse cradle humble thee thou wert a green faint weak sprig and spire thou wert at I can not Which cannot Secondly This doth shew that Negatives for a time do deprive us of all power How canst thou expect that upon earth which is denyed thee in heaven no we may wish for it but we cannot we consult to no purpose we labour in vain we lose our sweat till the constellation be over till the time of the Negation be out Can we do any thing invitû Minervâ against the everlasting wisdome against Gods decree no it is a fruitlesse thing to contest with the heavenly pleasure to act against Gods prohibition to wrastle with his Negative providence Behold his soul which is lifted up is not upright in him Heb. 2.4 which is lifted up before the vision lift it up no we may seek help and be helplesse we may strive but we cannot Oh then remaine quiet under accidents and lift not up thine arm till God put strength into it what should an Infant do turning Champion The Israelites may send up a cry to heaven for their hard bondage but they must not move a foot out of Egypt till Moses be sent for a Leader the diseased man may lye at the pool of Bethesdah but it is in vain to step in till the Angell do stir the waters Launch not out with thy Ship too soon Naviga secundùm fluvium Eurip. in Anvigone Petrarch de expectatione meliorum temporum Dial. Vbicunque fuerit providentia frustratur universa contraria Aug. l. de sin gul Cler. but sayl according to the tide I expect better times saith one in Petrarch Expect saith he first a better decree Make better men and the times will be better otherwise I am afraid the times will not be better but worse howsoever things are not ruled by mens expectations but by Gods determination Wheresoever Gods providence doth govern it doth frustrate all contrary things We would be speaking comfortably to the Church but let us lament the Churches miseries and our own sins till the heavens open our lips we must not desire to be at our affirmation so long as Gods Negative doth bind us to silence There is a time when we may look for peace and no quiet when we may set forth our selves for Agents but we may bring forth the wind spend our strength in vain when we would but we cannot Which cannot 3. This serves to shew the strength of a Saints confidence our arm is weak happy are they then that lean on the arm of the Lord though an Horse be a vain thing for battel
scripture to have the eyes of his understanding enlightned and to gain a spirituall understanding Col. 1.9 that thy child may be able at last to take the latitude of Christianity yea to comprehend the length the breadth the heighth the depth of Christ Jesus What are all the Maxims of the earth to the mysteries of the Kingdom No redemption justification adoption regeneration faith and to know a right in the tree of life excell all the speculations that the double refined Wits of the times can teach otherwise oh then that many men think their children should get these things onely by sitting under a Pulpit or learning a publique Catechism but not by making an absolute schooling of the study of virtue no people think that these things are to be taught at any rate and in any time they set them to learn other things without these or these with other things they will neither allow their children time nor meanes to make grace a trade I hear of seven years for a calling but of no such apprentiship for to learn meerly Religion a strange saving way that men have in pious things their own consciences cost them little at the Pulpit and they are as thrifty Husbands for the soules of their children in matters of grace the conscionable Divine hath few Disciples of this nature or he cannot match the Lawyer or Physitian or common Tradesman no not the Horse-rider Engineer or Minstril in the souls fees which he hath gotten Ministers must not be covetous and Professors are very penurious Gods judgements I doubt have taken out of your Purses vast sums because ye would not bestow them upon your childrens vertuous education to prevent those extravagant lawlesse irreligious and seditious wayes which to the griefe of your hearts they have trod therefore if ye would have them serve God train them up at the greatest expence under them which may institute and precept them in principles of true godlinesse Euseb how many noble Christians came there out of the school of Pantaenus both in Alexandria and India what a virtuous man proved Gratian Sigon l. 8. Imper. Occid by being brought up under Ausonius and Hugo of France by having his education under Floriacensis and amongst our selves Kebius Corinnius the Son of Solomon Id. l. 7. reg Ital. Beda Mat. Paris Duke of Cornwall by sayling into France and living many years with St. Hilary to have his conscience enflamed with the love of God by the sparks of those zealous lips And were former times spare-handed to their spirituall Masters No that was the golden age indeed As for human learning I find many liberall Voletaran l. 9. Anthrop Homer l. 9. Iliad in so much that Q. Fulvius gave to his Master Ennius a whole City and Achilles gave to his Master Phoenix halfe his Kingdom and half his honours So amongst Christians I find for the learning of Religion and grace Gratian gave unto Ausonius many presents and amongst the rest a Picture with his Fathers Image set all with pretious stones Sigon ubi supra telling him that he had paid but what he ought that he ought more then he had paid And Matthias Corvinus that renowned Prince bestowed the whole County of Veredarium upon his Master Johannes Vitesius Bonsin l. 1. Dec. 4. and infinite other examamples which might be produced to this purpose Therefore if thou beest not a parent that doth smell of the earth a meer Father of the Hutch if thou dost love thy childs soul as well as his body if thou wouldst have him reign in Heaven as well as rule upon earth provide some Master-workman that may lay in him the foundations both of wisdom and grace thou seest he had little of either of these when thou wert first called his Father alas he knew not thee nor himself He knew not his right hand from his left Which cannot discern between the right hand and the left hand Thirdly This doth shew That Infants rightly baptized have undoubted salvation for if Baptism doth take away Originall sin what other sin can be laid to their charge they have so few motions to sin that they cannot discern between their right hand and their left why then should we look with an eye of dread upon those Infants which come bathed and rinsed and made heaven white from the laver of Christ I do not like them which fright men of riper age with torturing scruples that no man can be saved but those which have swum through their whirle-pool but I tremble to see an Euripus prepared for Infants that they will neither let them have peace for themselves nor their infants Alas poor Infants when ye are bastardised in the arms of your heavenly father or disinherited when your elder Brother hath taken you by the hand and acknowledged you for co-heirs Have ye no certain interest in heaven by the virtue of the seal may ye be damned with the blood of Christ trickling upon your soules is the Covenant of no validity to you is not the Ordinance an undoubted pledge of your justification No marvell then that many say that they are above Ordinances when the power of the Ordinance is so much disparaged amongst our selves what Infants slayn at the Font and left to the Devill with the purgative waters upon their faces Why then do they baptize them at all or administer to them the Physick if they their selves doubt of the operation of it Esay no doubt had more confidence in his plaister of figs and Elisha in sending of Naaman to go wash in the River of Jordan Is a ministeriall act so full of suspence then why are they ministers if they unpower cassate their own function Have they received true Orders then why do they doubt of the efficacy of the Ordinances the Parents may as well suspect whether they can or do baptize namely whether they have a lawfull calling and execute it lawfully as they perplex the Parents in saying That if their Infants be baptized they cannot tell but that they may drop into hell from the Sacrament if they dye Infants Cannot they tell then let them tell me nothing upon my Death-couch that can tell so little comfort at the laver I confesse I should be loath to take my Absolution from them at my last gasp in the world that can give so little resolution at the first breath in Christianity St Augustine was said to be Darus pater Infantum The hard Father of Infants because he denyed heaven to Infants not being baptized but are not these more unkind Fathers which will not ascertain heaven to Infants when they are baptized The Pelagians which held no Originall sin held Baptism requisite for an outward admission into a Church and do these hold Original sin and shall Baptism give but an externall initiation into a Church visible a visible fallacy to speak in the mildest terms to attribute to Baptisme no more then a Pelagian priviledge If these
Esa 16.1 or a Colt to lend to the Saviour to ride with triumph into Jerusalem thou maist have a Kid to send to thy Harlot as Judah had Gen. 38.17 or thou maist have Cattel to offer sacrifices to an Idoll as Aaron and the Israelites had Exod. 32. or thou maist ride post upon some creature to carry the Letters of the High priest to persecute the Church as Saul did Act. 9. or thou maist saddle an Ass after all thy wretched counsails have been unsuccessfull to speed home and hang thy selfe as it happened to Achitopheâ— 2 Sam. 17. or thou maist kill a beast to see the liver that thou maist consult about thy damned witch-craft as it is recorded of the King of Babylon Ezâ—ch 21.21 Oh where there are much Cattel there may be many abuses plentifull fortunes are prone and liable to infinite disorders they which are inclosed in their own sat are too dark-sighted in heavenly things the pampered steed will not travell well in Gods service They which are fat and shinning are apt to kick with the heel against God Almighty He which doth not know how to be moderated in his affections Qui moderari nescit cupiditatibus is quasi equis raptus indomitis volvitur Amb. l. de Virg. is like a man â—essed up and down with horses Oh the black spots which are in rich mens faces how doth the Devill set up his standard upon his lofty hill yea these are the flowre of his Army with which he sights his main battails If there be a Nimrod he can send him on hunting with fury if there be a Pharoah he can set him to employ task-masters that shall make the people whom he did spight to sigh under heavy burthens If there be an Achab he can make him sick unto death till he hath gotten Naboths Vineyard and to make no conscience to kill the owner that he may snatch the Vineyard key our of his dead hand if there be an Absalon he can lure him to pluck the Crown from his Fathers head and to commit the most detestable sin which ever the Sun beheld even to lye with his Father Concubines in the sight of all Israel if there be an Ahaz he can make him restlesse till he hath corrupted Religion even set up an Idolatrous Altar by the Altar of the Lord if there be a Balthazâ—r he can provoke him to quaffâ— in the Bowls of the Sanctuary if there be an Herod he can entice him to perjure himselfe and at a strumpets motion to strike off the head of John Baptist that famous Prophet whom not long before he heard with reverence Oh what will not wealth attempt what prodigious courses are not rich men subject to it is an hard thing to abound in meanes and to have a pure conscience humility justice are all here jeoparded Who have gored the Nation more then these fat Bulls of Bashan who have stung the Church more then these huge Scorpious Oh mighty men fear no Lawes dread no Pulpits the most unnaturall things do not daunt them the most odious things do not shame them to secure their selves and to satisfie their selves they will pollute the earth and blaspheme the heavens they have much cattle and they will dispose of them as they think sitting Hath not wealth made this City insolent and abundance made it trespass with a defianâ—e he that had had but one Lambe or single Kid or an onely horse would have been more carefull how the Cattel should have been employed but here have been much Cattel and the surfeit of meanes have brought all manner of diseases upon the people immoderate wealth hath made them even lawlesse and shamelesse Some of the Cattel have been bestowed in gifts and have all been dedicated to honourable ends No think I beseech you of your first presents Some Cattel have been spent in entertainments and have ye had none but noble guests at your Table No consider what spots ye have had in your Feasts Some Cattle have travelled for it and have there none but good Riders backed the beasts No I doubt Zidkijah hath rod upon one Praunser to hearten on Ahab to sight against Ramoth Gilead and that Baalam hath rode upon a second to curse the people of God and that Achan hath rode upon a third to catch the Babylonish Garment and the golden Wedge and Jehu hath rode upon a fourth to knock down the Altars of Baal and to keep up Jeroboams golden Calves and Haman hath rode upon a fifth to get a cruel decree sealed to put all the Jews to death Perhaps he in Heaven would not suffer every design to take place but there have been some fruitlesse journies yet there hath been old riding for it Thus ye see how wealth may transport men excesse of means may carry along with it excesse of guilt Much Cattle much Sin Oh therefore know how exorbitancy is incident to prosperity if the hand hath gotten much it is apt to lavish out treasure to horrid drifts if people be lusty and strong they are prone to be Champions to any manner of execrable contrivements these flies come out by swarms in warm weather these corruptions break out frequently in full bodies it is a rare thing to see a fluency of revenew sanctified with a crucified heart therefore stop thine ears against these charmers or else thou wilt be seduced Watch warily against these puissant and vigilant Philistines or else if thou wert as strong as Sampson thou wilt be bound and have thy eyes plucked out Not many mighty not many noble when Uzziah was strong his heart was lifted up to his destruction 2 Chron. 26.16 there is a suspition of disorder because there is such a powerfull temptation there is a jealousie of errour because there are Much Cattle And also much Cattle 5. This doth serve to excite all people to forbear from injury where cruelty may cause great detriment for would God spare Nineveh because there was Much Cattle and would many men the rather be medling with Nineveh because there are much Cattle I know the Cormorant and bittern do love to be lodging in the upper lintels Zeph. 2.14 and the ravenous Beasts delight to be grasing in good pastures Ezech. 34.18 Fishes Jer. 16.16 would be fishing in stored pond and Fanners Jer. 51.2 would be fanning in full floares There is much spight born against those places where there is much booty and much spoyl The humour of the age is to be thrusting their hands into heaps and to carry away rich plunder To leave a Land which is as Eden before them like the Wildernesse Joel 2.3 and to find out as a nest the riches of people and to gather places clean as one gathereth eggs that are left Esa 10.16 that as Lucullus when he took Tigranocerta he carried away eight thousand Talents of stamped Coyn Plut. in Luâ—ullo and as Belisarius when he overcame Gilimer the Vandali he carried away from Tricaranum in Africk such infinite
and came it not into his minde Can two walk together except they be agreed Can a snare be taken from the earth and nothing be caught Is not destruction to the ungodly and a strange punishment to the workers of iniquity Who can dwell with the devouring fires Is there any hiding place from the Lords fury No though thou shouldst dig into hell thence would he take thee though thou shouldest climbe up into heaven thence would he fetch thee down though thou shouldest hide thy selfe in the top of Carmell he would search thee out there though thou shouldest lye in the bottom of the Sea yet there would he command the Serpent to bite thee God may send the flood when thou art in the midst of thy quaffings and dalliances fire may come down from heaven when the Sun is shining brightly in thy streets a great cry may be heard in the midst of the City at midnight when thou art suspecting neither the slaughter of the first or first-born the avenger of blood may pursue thee and pluck thee out of the Cities of refuge yea God may slay thee whilst thou art laying hold on the hornes of the Altar Hath not God destroyed as mighty a people as you Yes the Amorites were potent yet when their sins were full they were emptied out of their Nation Rabbah was a strong City the City of waters yet it was taken and the Citisens put under sawes and harrowes and axes of iron 2 Sam. 12.31 Hath not God ruined as religious places as yours Yes Go ye now to my place which was in Shiloh where I set my name at the first and see what I did to it for the wickednesse of my people Israel Jer. 7.12 Yea go ye to Jerusalem how was that fortresse of the earth demolished yea that City of oblations made a sacrifice to the justice of a provoked God yea left such a relick of misery that a book of Lamentations was written to bewail the rufull desolations of it Oh therefore be not confident neither upon your prowesse nor profession for it is neither your formidable Chivaldry nor formall Religion which will priviledge you or protect you but it is your Repentance which must shield you and shelter you See then what must save you and what is your onely preservative There are a great company amongst you famed for parts and magnified for piety to you I write you I summon intreating you by all the worth that your names are embellished with adjuring you by all the Orthodox truth which ye seem to have reserved out of the defection and declension of the times that ye would first go a Circuit through your own consciences and then that ye would walk the streets and go from the one end of the City to the other and observe the face and face of the City that ye would take notice of the maladies and ulcers of the City and consider what prognosticating symptomes there are of an emigration and exanimation Oh feel the weak pulse of the City touch her cold lips and behold her grisly cheeks Look upon the present dangers and dysasters apprehend what a Flag of defiance is hung out upon earth and what a sword is bathed in heaven Can such sins and the Cities safety such impenitency and the Cities impunity long stand together Fear ye not some plague some generall massacre some coal blown with the breath of the Almighty that may sparkle and kindle and burn you to such cinders that not a wall or pillar may be left to testifie the remembrance of a City They whose judgment was not to drink of the cup have assuredly drunk it off and shalt thou altogether go unpunished Jer. 49.12 May not the viall of red wine be reserved for the lips of this City Is here more sin and shall there be lesse justice Hath this City been often at her wits end and may not her braines at last be crased with an inevitable and an inextricable judgment Vengeance deserred is not recalled a forbearing-God may double his dismaying and confounding stroakes Oh therefore mark the bad Crasis and the sad Crisis of the City Help at an exigent repent when there is nothing but repentance lest for an antidote Repent truly lest your repentance prove a scandall and a curse repent throughly lest one unmortified sin frustrate the vertue of an humiliation repent timely lest not knowing the time of your visitation the blessings ye wish for be hid from your eyes 1. Repent for your selves For as the pure minds had need to be warned so the pure consciences have need to be clensed The best of you I fear have not past through the puddle without some filth sticking upon your skins Ye have not lived in such an age of Epidemicall diseases but ye have catched some contagion Therefore search out your own spots and leave not a stain to be an eye-fore to heaven Weep out all your contaminations pray away all your pollutions purge away all your defilements Have an hour in the day a day in the year for strict and solemn repentance 2. Repent to teach others repentance When thou art converted confirm thy brethren When ye are quickened your selves with Repentance unto life propagate it if it be possible unto midtitudes that it may be said Behold here am I and my children Let your believing God beget faith in others your standing up from your seats excite others to rise your empty bowells provoke others to fast your stript backs cloath others in sackcloth your squallid demeanours seat others upon the ash-heap your making your beasts partners in the pacifying act raise up a strange penance in the streets your moist eyes set others on weeping your confessing lips stir those tongues in mens heads which have been silent these many years your making reparation for errours cause others to deface the memory of foul facts with opposite vertues your mighty cries fill the City with ecchoes of devotion your turning from your evill waies change the steps of others from exorbitances your purging your hands from violence procure oppression to ake in the joynts of other mens fingers Do your closet work well and be exact in your street-work Repent and make a whole City propense to repentance To some I might say Have ye not heard of repentance Do ye not know how to repent Do ye not understand the effects of repentance Have ye not seen the fruits of repentance can ye not repent will ye not repent Where did ye ever yet repent when will ye at last repent Oh that there were repentance that ye were as eminent in repentance as Nineveh that in stead of your Buildings and Bulwarks Walles and Halls Works and Wonders Statues and State-houses Pillars and Pearls hoords of Provision and heaps of Treasure in the City that there were but Repentance yea that instead of your Scriptures and Scribes numerous Lectures and curious language Sanctuaries and Sacraments Priviledges and Prayers Meditations and Mysteries Revelations and
die in distast against Nineveh in discontent against thy God Oh what will become of such a froward malicious Soul Thou hadst need to begge for life till thou beest better tempered for if thou dost thus take thy leave of the World wilt thou not be more unhappy then thou canst wish Niniveh to be I found thee unfaithful before and now I find thee impatient thou didst flee to Tharshish rather then thou wouldst go to Niniveh and now thou wouldst flee out of the World rather then thou wouldst have Niniveh looked upon Thou hast been brought up under the knowledge of God hast thou no more feeling of humanity Thou art a Prophet is it for thy honour to be thus unkind Jonah 4.4 Dost thou well to be angry What angry at an act of preservation angry because thy God is mercifull Is thine eye evill because mine is good Art thou angry because thou seest not such a stately City all in a bright flame Art angry because thou hearest not the gastly shrieks of so many perishing Souls thou art full of humour but dost thou well to be angry No then as before I called thee my fugitive Prophet so now I shall call thee my furious Prophet as before I punished thee for being faint-hearted so now I shall punish thee for being hard-hearted What thy God gentle and thou cruell thy God patient and thou passionate either I do ill to be gratious or thou dost ill to be angry Thou art a Prophet I am a God what shall there be improbitas muscae the waywardnesse of my servant to direct me correct me expostulate with me exprobrate me No abate in thy heat cool these rash flames Dost thou well to be angry was there ever Prophet before which would judge his God that would be angry with his God because he was pittifull Thou art in an errour be sensible of thy guilt thou art angry Dost thou well to be angry It is true I sent thee upon the message I wished thee to limit the time for the destruction of Niniveh but they have repented in the time and so have prevented the destruction I cannot fulfill the prophesie unlesse I should deny their humiliation I cannot destroy the City unlesse I should destroy their repentance For out of conditionall threatnings no Categoricall judgement can ensue the Pacification being wrought Justice hath no place no there is debitae poenae remissio Greg. a discharge from deserved Judgement Though God can fight with his Enemies yet can he with them that sue for peace No he hath no sword for the yielding but the obstinate Aug. de Eccles dog c. 48. paenitentiâ aboleri peccata indubitanter credimus Sins are utterly abolished by the vertue of repentance Why then should Jonah urge the destruction of them whose conversion he hath beheld No is it not honour for thee enough that thou hast seen them penitent and that in after-ages thou shalt be called that eminent Prophet that did draw such a famous City to such a matchlesse remorse shall not the renovation of so many thousand Souls be the everlasting Monument of thy never-dying praise Canst thou desire sweeter fruit of prophecying so short a time How many Prophets have not been so successefull in forty years as thou hast been in lesse then forty daies Wish not then the end of the City for I have mine end of the Prophesie If thou takest offence I have no grievance I am pracified and Dost thou well to be angry I never intended the ruine but the repentance of the City thou hadst my publique Prophecy but not my secret Reservation if Niniveh had not submitted it had been subverted but it hath been humbled and it cannot be hurt Would it not grieve thee to see that City in ashes which thou hast seen in sackeloth to see such a King and such a People murthered whom thou hast seen mortified to see them never eat and drink again whom thou hast seen imposing upon themselves such a rigorous fast to see the least living creature amongst them in hazard which have made their very Beasts do pennance that they should wallow in blood which have been drowned in a Flood of tears that they should cry rufully in a sad desolation which have cryed mightily unto their God that they should be separated unto evill which have turned every one from the evill of their way that they should feel the violence of avenging Justice which have forsaken the violence of their hands that they should suffer the utmost of my fierce anger and quite perish which have prostrated themselves to the Earth meerly upon this confidence that Reconciliation would redresse all sad exigents for Who can tell if the Lord will turn and repent and turn away from his fierce wrath that we perish not Art still bent upon spoil Ovid 9. Metam and wast Nullaque res potuit crudelis flectere mentis Consilium And is there nothing to mollifie that truculent spirit of thine then let thy skin be savage and thy name barbarous Consider who would ever lament sin seek God depend upon favour if so much compunction devotion reformation and faith should be despised I must raze my Covenant abrogate my promises deny my properties name and essence if I should not accept of such a City of Mourners Jonah look upon the qualifications of the people oh stir that propheticall eye of thine in thy head and if thou hast any of my inspiration left in thee let every heart-string in thy bosome tremble at the downfall of such a people behold them squallidos pulverulentos all bemired and besmeared in anguish for sin and let their conflicts trouble thee their contrition incline thee rather to be a Sollicitor a Petitioner for them than an Informer a Crime-urger a Vengeance-forcer Will Jonah leave them in tears scorne their plaints despise their sackcloth doom their reparation of guilts where is the Prophets mediation intercession his standing up in the gaps and lifting up a prayer for them what nothing but dismall plagues and direfull curses calling for the sharpe scourge to sting upon their backs and crying out for the Cup of astonishment to be thrust to their lips that the line of confusion might be drawn over the City that the stones of emptinesse might be found in the streets that they might be made as Admah and set as Zehoim that head and tail branch and rush might be cut off in one day that instead of living men to inhabit the City there might be none but wild beasts to dwell there or that it might be a possession for the Bittern Scritchowl Zijms and Jijms that they might be smote till none be left remaining that their name might be blotted out from under Heaven that not so much as a Palace Wall or the ruines of a Porch might be seen but breeding of nettles and saltpits and a perpetuall desolation that Nineveh might be made a burying place a Dunghill a Shambles yea that the
Rentalls and Royalties then what is God who is the Possessor of Heaven and Earth Gen. 24.1 If man who is but a shining Gloworme below then what God who is the Majesty on high Heb. 1.3 If man who can be beheld without danger then what God who cannot be eyed without expiring Whom no man hath seen nor can see 1 Tim. 1.16 If man who doth carry no slames in his skin then what God who is a consuming fire Heb. 12.29 If man who is but a Saint by infusion then what God who is the King of Saints Rev. 15.3 If man whose knowledge doth reach no further then his own heart then what God which can declare unto man what his thought is Amos 4.13 nay who is greater then our heart and knoweth all things 1 Job 3.20 If man who cannot make a Gnat a Spire of Grass not an Hair white or black then what God who is the former of all things Jâ—r 10.16 If man who hath much ado to get a little pompe then what God with whom is the greatness of excellency Exod. 15.7 If man who can hardly for a while keep his own spirit within his own body then what God who is the Lord of the spirits of all flesh Numb 27.6 If man whose power is limited and whose designs may be frustrated then what God who is so great that none can stay his hand Dan. 4.43 If man who is but of yesterday then what God who doth inhabit eternity Isa 57.15 If man who cannot span the compasse of his own body then what God whose right hand spanneth the Heavens Isa 43.12 If man who at most doth but dwell in an Ivory Palace then what God who dwelleth between the Cherubims 2 Sam. 6.2 If man who hath his dayes set and there is a stint for his greatnesse then what God Who liveth for ever and his Dominion is everlasting Dan. 4.34 If man who cannot make a Pillar to quake nor melt a flint then what God who can make the Mountains to quake and cause the hills to meli Nah. 1.13 if man who cannot walk but in a calm and that upon firm land then what God who hath his way in the w irlwind and his path in the mighty waters Nah. 1.3 Esai 43.16 and yet must man be such a man and God be undeified Shouldst thou have freedom and God be abridged Hadst thou and should not I What art thou what is God 1. What art thou the crackt sherd of a ruine the broken bough of a windfall the splintered plank of a shipwrack Adams Ulcer the wrimpled skin stark hand blind eye chap-fallen lip of that old man the lake-diver the furnace-brand Prae omnibus malis homo est pessimum unaquaeque bestia habet unum malum homo omnia Chrysost the brimstone-match of that cursed man Above all evills Man is the worst every beast hath one evill but man all Whatsoever man was at the first creation yet he may be carried now to some Stage as a strange Beast to be shewn as Laerlius saith of Stilpon As ye cannot find a Fish without skales so ye cannot find a man without strange Finns Lacrt. l. 2. c. 12 Aelian var. hist l. 10. panorm l. 1. de rebus gestis Alphonsi Instead of men we are like wild Vultures in the Woods Arislotle that had searched mans intralls nay which by his deep wisdom had dissected him for who could better have done this then that rare Anatomist of Nature Yet what saith he of man but that he was the spoil of time the mockage of fortune and image of inconstancy Stob. Ser. 96. Therefore Plotinus was wise who when Aemilius would have his Picture drawn denied it him Erasin l. 8. apoph intimating that it was in vain to take the Picture of a wretched creature Indeed man is so miserable that Silenus told Midas that the best thing were not to be horn at all the next thing was to die soon Optimum non nâ—sci prâ—â—imum cito aboleri Comaedia vita nostra â—uius ultimus actus in morte Aen. Syl. lib. 3. com Alphonsi Putredo in ortu bestia in vita esca vermium in morte Let man seem to enjoy never so much outward greatnesse yet mans life is but a Comedy whose last act is death Solon that by the Oracle was prononnced to be the wisest man of his age said that man was but rottennesse in birth a beast in his life and worms-meat in death Man art thou not thus canst thou not apprehend it wilt thou not believe it then let me a little further decipher thee skin thee and unskin thee At thy first conception oh that thou couldst see thy self Thou art but a drop of basenesse a spermatick stein thou art gendring many months to get flesh and skin upon thy bones thou suckest unclean blood and dost wsim in a loathsome puddle thou puttest out thy head like a beetle out of a dunghill thou art groaned forth with the half-slaughter of thy Mother thou art plucked out of the womb and dost lye in the eyes of all like an hideous fright there is not an hair of thy head not a tooth in thy mouth thou lookest like raw flesh yea like a prodigious clodder this is thy entrance and when thou art rinsed and perfumed thy navell cut thy skull seamed and by the Midwifes art made fit to receive the Babes kisse thou dost hang upon the brest or art fed with spoon-meat thou art rocked in a Cradle wrapped in swadling-clothes watched and waited upon carried in the arme led by the hand learned to go taught to speak before thou canst give one sensible expression of a reasonable creature And afterwards when by much nurture and education thou hast gotten some rudiments into thee whereby thou mightst declare thy selfe man what manner of man dost thou witnesse thy self to be even at thy ripe age what are thy gests and guises and garbs and modes Thou risest in the morning out of thy bed where thou hast lain so many hours forgotten of thy self thou clothest thy self like one ashamed to be seen without his Vest thou callest the water to wash off thy nights filth thou pickest thy nasty ears thou purgest thy fowl nostrils thou clensest thy polluted teeth and by degrees when thou art compt and terse spunged and powdred every hair set right and every abiliment put on what is thy daies work how dost thou spend pretious time If thou beest for profit thy ranges are known after thou hast called up thy servants to hunt for gain at home thou thy self as one in full quest for lucre abroad art visiting other mens Storehouses searching their Warehouses ransacking their Cellers Thou goest to the Customhouse to try what exporting and importing there hath been thou repairest to the Exchange to examine what Merchant thou canst meet with with whom thou maist truck in Minivers and Tissues Musks and Civets the teeth of Elephants the bones of Whales the stones of
Therefore seeing thou are peccant under a state of grace yea considering thy dayly and infinite failings let not the purest creature face heaven as a worthy for in respect of thy regeneration and election if thou dost lay to heart how much of corrupt nature doth remaine in thee unmortified and feel the running soare of concupisence breaking out continually with putrified matter why shouldst thou be arrogant of thy virtues or make sanctification an ostentation No thy blemish is apparent therefore as holy as thou art yet Who art thou 2. What art thou But what is God Oh his name is eminency his person perfection He is Adonai of Eden as if he were the basis of the whole world He is Jah as if he had nothing but Being in him He is El as if he had all power in him He is Shaddai as if he had all-sufficiency in him Alas how can I describe him or tell the world his ineffable properties He is so bright that he is invisible so past understanding that he is incomprehensible so steady that he is unchangeable so wise that he is omniscient so powerfull that he is omnipotent so boundlesse that he is infinite so endlesse that he is eternall Oh how are mine eyes dazeled in looking upon this Sun how is my soul in a trance Quantò diutiuc considero tanto res obscurior mihi videtur Cic. de nat Deorum Quod ineffabile est silentio adorandum esse Socrat. Eccl. Hist lib. 6. Nomen non habet In rebus divinis multum esse caliginis Nec periculosiùs alicubi erratur nec labori osiùs quaeritur Aug. l 3. de Trinit when it doth fall into these divine raptures Simonides took time to tell Hiero what God was and no time at last was sufficient to draw from him an answer for said he The longer I doe consider upon it the more obscure it doth seem to me Euagrius hearing men make long Orations of God he wished them to forbear for that which is ineffable is to be adored with silence Attalus the Martyr being desired to tell what was Gods name he said he had no name Cato Uticensis said well In divine things there is a great deale of darknesse A man may erre no where more perilously nor search for any thing with more dissiculty God is so great that he wants a known Cause by which he should be demonstrated and a Genus by which he should be defined he is so great that he hath heaven for his Court and Angels for his ministring spirits which is one and yet three one in essence three in existency in no place and yet every where to whom all men are as Grashoppers and the vast Ocean as the drop of a Bucket who can see in the dark and search hearts which every year doth sustein whole nature and every day doth feed a whole world which doth preserve Saints in Dungeons confound Tyrants in their Thrones which doth shake the Universe with earthquakes and amaze the stoutest with Thunder which is tyed to no Law and yet is pure justice which hath no hand yet can do all things which can nourish men without bread and heal men without physick which can take away the spirits from the living and raise the dead which is an universall surveyor and will be an universal Judge which can punish with unquenchable fire and ravish with unspeakable joy whom Heathens confesse Christians believe and Angels adore whose praises not a Quire of Seraphims can chaunt forth whose perfections none but a Trinity it selfe can describe Oh man therefore think upon God and leave thinking upon thy self consider his transcendencies and be appalled at thy insufficiencies thou art but a Minim to the Almighty but a meer nothing to the All All-God Who art thou What is God Howsoever if thou beest great God is greater if liberty doth belong to thee let it not be denyed God for Hadst thou and Should not I Yes God must have a precedency in actings above man 1. Because he is a free Agent the Stoicks indeed did tie their Gods to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fate that over-ruled them but God is liable to no such destiny Appetitus rei non habitae Aq. his will is not as mans an appetite of a thing not had for he which hath all things what can he desire more for complacency but his will is onely a decree Ordinatio erga rem amatam Idem or purpose concerning a thing beloved He doth will every thing out of affection not necessity He doth love himselfe necessarily but all other things ultroneously In all the good things we doe enjoy we can see nothing but the efflux of favour God doth not regratiate because we cannot ingratiate we should never find God a comfortable Agent if he were not a free Agent we doe not engage God to blesse he is not led along by the chain of our deserts for who hath given unto God first No I have loved you freely there is no promeriting or prompting of kindness And there is nothing that God doth by constraint or violence but his own pleasure is the attractive of all his workings for he doth all things according to the counsaile of his will This is the manner of Gods actings can man equall him no man is carried oftentimes contrary to his own inclination and doth vary from his inward principles the imperate act of the will being contrary to the elicit for how many of mans actions are involuntary that though the will cannot be compelled yet the outward execution is captivated mancipated Yea whereas Man hath many interpositions and oppositions for what a slave is man to objects motions examples and commands yet can God be thus intercepted impeded no Job 23.13 Dan. 4.35 Job 23.13 Isai 46.10 Psal 135.6 Rom. 9.19 he is one in mind and who can turn him he doth whatsoever he will in the armies of heaven and the Inhabitants of the earth and no man can stay him nor say unto him what dost thou What his soul desireth that doth he I will doe whatsoever I will Whatsoever the Lord pleased that did he Who hath resisted his will Thus then ye see the difference betwixt God and man in acting and if man may lord it how much more the Lord Paramount If man which is but an implicated and mixt Agent how much more God who is an extricated and free Agent Hadst thou and should not I 2. Because he is a wise Agent Indeed man doth bear a name for a very prudent creature yea some are so famed up for judgment that they are called Sages but what are these seeing persons to the all-seeing God no this shutter of the flesh doth hinder mans light from shining the form is streightned by the matter but God being wholly immateriall a pure spirit Coarctatur forma per materiam Aq he cannot but transcend man in wisdome Man doth know all things externally for acquisite
knowledge is gotten from abroad and infused knowledge is communicated but God hath no derivative knowledge to know any thing Redire in suâ—m essentiam he doth but reflect upon his own essence those Ideas which are conceived to be in God doe containe all intellectuall species therefore Who hath been his Counsailer or taught him at any time Mans knowledge doth come with much tediousnesse for how long is he learning of his lesson But Gods knowledge is instantaneous He doth understand all things in one for the intellect being in act Omnia intelligit in uno Terminus discursus Praesene intuitus Dei fertur in omne cognoscibile there is an end of further inquiry Gods present intuition is fixed upon every thing that is to be known Man doth but know things in time and which do really exist but God calleth things that are not as if they were for whereas his knowledge is measured onely with his eternity what is there from everlasting to everlasting that is out of the verge of his knowledge no entia things that have any being with all the limits of time he doth understand by the knowledge of vision and non entia which are not nor ever shall be Scientia visâ—â—nis scieâ—tia simplicis intelligentiae he doth understand by the Mirrour that is by the knowledge of his own unlimited wisdome Man doth understand but few things for we do boast of wisdome but how short principled are we there is an unknown land which we have not yet coasted Terra incognita there is a Labyrinth that we want yet a clew to pass through If wisdome should unlock her great Library door we would thinke that we had many Authors yet to peruse yea Decades and Pandects yet to turn over Knowledge puffeth up but the Mercuriall brains would judge that they were but ungifted inculti inscii and simply endowed to what they should be But what hath God to learn No Heb. 4.12 Joh. 37.17 Vt nihil sit extra Quamvis infinitorum nullus sit numerus non tamen est incomprehensibilis ei cujus seientiae non est numerus Aug. l. 12. de Civit Dei c. 18. all things are naked before his eyes with whom we have to do He is perfect in knowledge The adaequation or extent of his knowledge is such that nothing can be beyond it Though there be no number of infinite things yet this is not incomprehensible to him whose knowledge hath no number Man doth things oftentimes improperly and with great indiscretion he knoweth not how to keep his boundaries he doth either too much or too little he is either too early or too late too eager or too slow whereby he hath more scandall then honour in his undertakings But is there any such indecency or incongruity in Gods actings No he is neither redundant nor deficient look upon all his works and see how thou maist magnifie the eutaxy concinnity fitnes fulnes of them yea thou maist cry out in wisdom hast thou made them al they are brought forth in number weight and measure Now if blind man doth assume so much to himself how much more he who is all Eye If the half-witted Agent doth stand so much upon his liberty should not the wise Agent Hadst thou and Should not I 3. Because he is a pure agent Man indeed is pure but he is but a half-washed Creature the Clean water hath not taken out all his steines nor the spirit of Sanctification all his filth No man hath in him perfection of reality but not of regularity of integrity but not of integrality of adunation but not of adequation of intension but not of extension or as they commonly call it of parts but not of degrees for though the Land of Promise be won yet the Canaanite doth dwell in the Land though grace be infused yet concupiscence is not expelled Now who can look for an absolute pure creature with such a mixture of naturall corruption Who can bring a clean thing out of filthinesse No Man indeed doth many a good action but the black Aethiopian begetting the child though it doth live yet the Parents skin is seen upon it such a person may be Evangelically accepted but he might be Legally cursed For what one absolute thing can the holiest man pride himself in No though he be converted yet being partly unregenerate his very tears do draw a soil from his eyes and his prayers from his lips and his duties from his fingers and his thoughts from his heartstrings for he cannot weep as he should nor pray as he ought nor obey as is required nor think as is enjoined Wo to the laudable life Vae vitae laudabili Aug. if God should be severe the most fined wheat doth grow with a chaffy husk the purest Gold hath some base oar mixed with it the compleatest actions of men have an adhaerency of evill cleaving to them there is either wanting somthing of mortification or faith or zeal or constancy in it we either mingle some sin with an eminent vertue or we neglect a greater good for a lesse or we sever the pleasure of godlinesse from the trouble or we do good only for triall sake or are led only by example or rest upon the outward action or mind not the object or do not take opportunity or are guided meerly by successe or are too disdeignfull or too slippery or too confident Oh there are a thousand waies whereby a service may be disparaged and guilt creep into the most magnified act of reformation or devotion In a pure impure Creature who can look for exact sanctity No Man the best man is but a defiled Agent But is God no more perfect yes he is Holy Holy Holy uncreated holinesse essentiall holinesse holinesse in the abstract eminently good only good the chief good who hath given all the Laws of holinesse and doth inspire all the motions of holinesse and doth water the root and ripen the fruits of holinesse who hath given us an holy calling and holy Priesthood and holy Sacraments not onely his holy Angells to direct us but his holy Son to die for the guilty and to purge the defiled Now can he have any corruption in his actions No Are not my waies equall Ezech. 18 What iniquity have your Fathers found in me Jer. 2.5 No I am the Lord your holy one Es 43.15 The Lord is holy in all his waies and just in all his works So holy that no creature but out of meer compassion can be looked upon by those pure eyes the holy Angells do put vails before their faces The very foundations of the earth would shiver the fabrick of Heaven would fly into splinters the Crown of God would fall from his head and his white Throne crack in pieces if Gods works had any blame or blemish in them Let us look upon them all and with admiration in our hearts and hymnes in our lips let us discern
of the penitent the extasie of the reconciled the Saints Hosannah the Angels Hallelujah By this Noah swam in the Ark Moses was taken out of the Bul-rushes Jonas lived in the belly of the Whale the three Children walked in the fiery furnance Elias was taken up in a fiery Chariot Ordinances Oracles Altars Pulpits the gates of the Grave the gates of Heaven do all depend upon mercy It is the Load-star of the wandring the ransome of Captives the antidote of the tempted the prophet of the living and the ghostly father of the dying there would not be one regenerate Saint upon earth nor one glorified Saint in heaven were it not for mercy Therefore Jonas wouldst thou pluck out mine eye teare out my bowels thou art a man and thou shouldest be mercifull but I am a God and should not I be mercifull Yes if thou continuest the spighting Prophet I must be the sparing God Should not I spare Yes God will be mercifull for his own nature for the nature of mercy and for the nature of men 1. For his owne nature and that because first it is most proper to him for is it not inherent to him Yes the mountains shall depart and the hills shall be removed but my kindnesse shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee Isai 54.10 Thou O Lord art a God full of compassion and gracious long-suffering and plenteous in mercy Formaliter de nominans ipsum Aq. Psal 86.15 Yea he is usually called in Scripture Miserator misericors The mercifull and gracious God Mercy being so in God that it is constitutive and formally denominating Him yea he doth not desire to be known so much by his omnipotency majesty or eternity as by his mercy This then as it is most expected from God so it will be most expressed by God because it is most proper to him 2. Secondly It is most honourable to him for is God so exalted in anything as in shewing of mercy no his works of power are nothing like to his workes of mercy the pardoning of one sin and the saving of one soule is more then the framing of the Universe Aug. and the creating of Angels God is to be glorified in mercy Rom. 15.9 a whole quire of Angels sung an Hymn to the honour of mercy therefore except a man would leave the Church without a Chauntry or silence all the praises in heaven God must have liberty to expresse mercy for it is to him the thing most honourable 3. Thirdly It is to him the thing most uniting for what doth draw and gather the multitudes to God but mercy There is mercy with thee therefore shalt thou be feard Psal 130.4 We are astonished at his glory we dread his power we flee from his justice but his mercy doth knit us to him Who would bâ— afraid of a compassionate God No the stretching out of this golden Scepter doth make us approach to him with confidence Deus est appetibilis propter bonitatem Aq. other things might separate us from God but God is appetible in respect of his goodnesse and kindness and favour and mercy Therefore that God might call in Believers and have his Courts througed with professors he doth exhibit mercy because he doth find it is the thing most uniting 2. He is mercifull for the nature of mercy For what is mercy but an efflux of a sweet disposition Condecentia bonitatis Contristants affectus ablatio mali debitae poenae remissio a sympathizing affection a remedying vertue a remitting vertue a prompt vertue which doth but expect a call and it doth present it selfe for he will be gratious unto thee at the voyce of thy cry Isai 30.19 Which doth imbrace when it might strike accept when it might abhor crown when it might crucifie which cannot contemn teares reject the prostrate nor give a repulse to the suppliant which is continually lighting up of Candles that sinners might see their errors and melting of consciences that converts might be new stamped bringing blood out of the wounds of a Redeemer â—â—at not a Captive might be left in prison it would draw men to be frighted with the pit to leap out of hell and to seale heaven Therefore God doth seem to be ravished with the beauty of this divine grace and would shew mercy even for the nature of mercy 3. He is mercifull for the nature of man For what is man in himself but one shut up in Caitiffes hole yes not only in durance under lock and key but ready to perish in the dungeon that cannot pay his Goal-fees much lesse hath money enough to buy his pardon no if God would offer him mercy yet he must not condition with him upon the easiest terms for he hath not an earnest penny to bind the bargain Breve est parvum est minus est Chrys whatsoever he can tender he is ashamed to have it mentioned it is short of the account small in respect of what is demanded yea lesse then the lowest proposition which can be made I am lesse than the least of thy mercies Gen. 32.10 If less than the least then how shall he deposite for the greatest Now how shall this necessitous creature be relieved The bitings of want are sharp and bitter Gravissimi sunt morsus necessitatis Salust At this exigent man is not wholly helplesse though he hath no succour at home yet he he hath a friend abroad Here is an object for pitty a place for divine compassion he cannot depend upon his owne meanes yet he hath something to relie on he shall be relieved out of the Exchequer If he can but cry at the grate there is a listning eare which doth hearken to him God doth expect such a suiter and is ready to satisfie his requests If he can but apprehend wants he hath felt his last of them For wherefore am I rich saith God but to supply the indigent Wherefore have I bounty but to make it a common treasury for the distressed Shall this man then perish No the mercifull God will preserve him He doth see his miseries he doth heare his plaints it is enough that he doth confesse that he doth stand in need of God and doth fly to him for redress he shal not be left without ayd yea there shal be commiseration because there is extremity God will be mercifull because of the nature of man Thus then ye see how Gods inclination is for mercy and the reasons for it how then is Jonah in a distraction he is too bold to inculcate upon the ruining point as if he would put indignation into Gods eye vengeance into his brest swords spears thunderbolts balls of wildsire into his hand Can God consent to such a furious Prophet no saith God neither mine own nature nor the nature of mercy nor the nature of man will suffer me to subscribe to thee therefore
rough nature under a smooth skin and carry so much of the Fiend under a fair complexion that he should embrace so gently and gripe so dreadfully greet so courteously and grinde so cruelly tread so softly and trample so Tyrannically In a Blacksmiths shop there are nothing but Anviles and Hammers and Pinsers and Malls In a malicious mans house are nothing but Warrants and Writs and Attachments and Executions Vulcan himself was never such a forge-striker nor Cyclops such an Anvil beater Thou art afraid of kites for thy pullary of Wolves for thy sheep but take heed of this Caniball for thine own flesh this torrid Zone doth scorch all that come under it this Hericano doth shake all in pieces that is subject to the blast or dint of it Thou hadst better shoot the Gulfe live under the foot of Mount Aetna be seated in the Hircanian Forrest then to live nigh to such a rancorous creature Cankers do eat thy fruits but these thy stonewalls vermine devour thy corn but these thy coin swine root up thy grasse but these thy Inheritance Mastiffs snatch away thy staffe but these thy Evidence wild bulls cast thee into the mire but these into a Dungeon Feavers have but their fits malignant Planets but their Seasons deluges but their suddain inundations but there is neither term limit nor period to an hatefull mans rage and fury Absalon that stayed three years in Geshur Jacob that served Laban twenty years the infirm man at the Poole of Bethesda that was sick of his disease eight and thirty years had a shorter time for their miseries than they which fall under a spightfull mans displeasure this Ostrich is not to be tamed this flint is not to be softned this ulcus profundum is not to be healed But oh beloved why do ye plead the spirit if ye expresse corrupt nature or believe a God if ye will not imitate him How do his mercy and your malice his clemency and your cruelty agree together Oh draw your Physnomy from his face and fetch your affections from his bowells conform to him by whom ye would be justified resemble him by whom ye would be saved Be ye mercifull as your Heavenly Father is mercifull Forgive one another as God for Christ's sake hath forgiven you Maintain Birthringhts defend just claims but make not every cavill a solemne quarrell No bear with mens infirmities passe by frailties cover a multitude of provocations for if God be so gentle why should ye be so extream if he be so yielding why should ye be so unappeaseable The Ornament of the age is the affectionate person the Mirrour of the times is the placable peaceable creature which doth feel least of the sting of injuries and doth not suffer an offence to come to her rankling coar which is seldom seen at a Bar and oftner consulting with a ghostly Father than a Paradoxing Politician Clear your grounds from noysome weeds build with planed Timber drink no dreggs eat no Bears flesh set no snares dig no pitfalls paint no Crocodiles upon your doreposts have no Panthers in your galleries purge out leaven expell poyson keep no goaring cattell in your pastures breed no fierce whelps to worry your neighbours Remember that the wrath of man doth not accomplish the righteousnesse of God that he that hateth his brother is a Man-slayer therefore As much as in you lies have peace with all men yea Above all things put on love which is the best bond of perfection Consider how your Saviour was like a Sheep upon Earth which did not open his mouth and that in Heaven be sitteth like a Lamb in the midst of the Throne As David did not regard Shimei's cursings so walk you like deaf men and blind men in the midst of this abusefull and provoking age Let Abraham say Let there be no strife betwixt me and thee for we are brethren and let Saint Paul say Ye have not hurt me in any thing feed not upon discontents here which are to eat Mannah in your Fathers Kingdom let not your instruments here jar which are elsewhere to stand amongst the harpers harping upon their harps Be readier to lend a courtesie than to repay an injury and to shed tears than to shed blood Leave vengeance to God and for the sake of Christs wounds feel not too much thine own bruises or cuts Prepare for the Sacrament by reconciling thy self to thy brother and pave the way to Heaven by a charitable demeanour Forbear desolations when thou art able to lay wast and let thy Enemy live when thou hast his life at thy mercy for this is not only the signe of a noble nature but it is to be a partaker of the Divine Nature for when God can ruin he doth preserve when he can extirpate he doth spare Should not I Spare 4. Part. Now let us come to the Channell Nineveh that great City wherein are more than sixscore thousand Persons that cannot discerne between their right hand and their left hand and also much Cattell In which words there are three things considerable 1. The name of a place Nineveh 2. The nature of the place that great City 3. The description of it wherein are more than sixscore thousand persons that connot discern between their right hand and their left hand and also much Cattle First for the name of a place Nineveh What Nineveh the proud and prophane arrogant and peccant whose insolency and security was such that a Prophet was drawn from far to discover their iniquity and denounce judgments For Jonah is sent not only with a message but a menace hee must cry against it because their wickednesse was come up before God Chap. 1. v. 2. and he must cry confusion to it and that speedy too for Yet forty daies and Nineveh shall be overthrown Ch. 3. v. 4. No this is not the Nineveh which God is so tender of and he doth argue so with Jonah for the preservation of it no if Ninveveh had persisted in her impiety God would have been no Pleader for her neither would he have made the least motion for her sparing but it is Nineveh the changed and renewed for Nineveh had been wicked but she had seen her wickednesse searched it out and separated her self from it and here indeed is the incentive of Divine commiseration For so soon as God saw his message entertained he is no longer an Adversary but an Advocate he doth pitey Nineveh and would pardon it he doth speak for it and doth spare it Yea he doth reason with Jonah why Nineveh having confessed the fact and put her self upon the mercy of the Court God should not recall his sentence and spare the Execution of Judgment What saith God shall I trample upon the prostrate ruine the humbled then I shall seem to abhor that which I do affect and to punish that which I do take pleasure in Who will ever blush for sin if abasement be despised or shed tears if the weeping transgressour be
or sinne in thinking of his former sinnes or sin in looking upon the sinnes of others these and many other intricacies have been propounded concerning sinne but repentance doth answer all these Problems and take away all these scruples for repentance is a reparation a purgation a remedy a redintegration I do not say but the Macula the spot of sin may remaine till the day of judgement there to the greater glory of the Redeemer to be covered with the righteousnesse of Christ but the reatus the guilt is wholly removed God doth not impute it nor look upon it as a greevance No God hath received his ransome Exod. 30.12 the emnity is slaine Ephe. 2.16 there is an healing Hos 14.5 as steyned as they were before they are made as wool and as white as snow Isai 1.18 their blood is washed away Ezek. 16.9 the iniquity of Israel shall be sought for and there shall be none and the sins of Judah but they shall not be found Jer. 50.20 The penitent doth become forthwith a favorite and is a darling in his Princes eye Doth the humbled sinner seek for acceptance Nescit tarda molimina spiritus sanctus Justificatio fit in inftanti and doth the soul long hang in suspence is the Petition laid aside is there no answer to be gotten from Court Yes the Holy Ghost knoweth no delayes justification is in an instant The sacrifice is no sooner offered but the attonement is gotten the keyes of the Kingdome do no sooner stir but the gates of Heaven do stand open Solution I am not well skilled in what vertue suffrages have for souls departed but I am sure Absolution hath a present effect and efficacy David doth get souls-ease with a breath I have sinned against the Lord saith the King The Lord hath put away thy sin saith the Prophet 2 Sam. 12.13 Mary Magdalen doth not depart out of Christ's presence without her pardon in her hand no she sought for it by teares And he said unto her thy sins are forgiven thee Luk 7.48 Zacheus is not put to expectation what the issue of his humble acknowledgement of Christ should be no he had called him Lord and he shall presently find him a Lord for This day salvation is come to this house Luk. 19.9 This Deiopeia can be the Mother of none but a faire Progeny none but amiable beauties come out of the wombe of repentance In Goshen is nothing but light upon mount Garisim are nothing but blessings out of repentance comes nothing but a state of approbation I will rather feare that the Rainbow is not an undoubted signe to prevent a deluge and the Urim and Thummim not to be a certain Oracle to resolve doubts then I will suspect repentance to be an infallible Charter for spirituall liberties Oh that thou wert penitent I would shew thee the Serpents sting falling out of thy sides the Angell of the bottomlesse pit dropping his keyes out of his hand the Accuser of the brethren standing speechlesse in Gods Court this Jordan washing thee cleane this Bethesda healing thee of thy mortall disease the Angels of heaven comming forth to salute thee and rejoyce over thee and the Father stretching out his hands to imbrace thee and putting shooes upon thy feet a ring upon thy finger and the best robe upon thy back Whatsoever Penitent doth stand here I pronounce that he hath broken the yoak of bondage he hath leaped out of Hell and though Pharaoh and all his Host do pursue after him to catch him and to new-fetter him the Devill and his trained bands of sins do march after him to captivate him and to bring him back to his old chains yet he is out of their reach he hath left all his Enemies behind him and none shall be able to lay hands on him if he hath but past this red Sea the Egyptians whom he hath seen to day he shall see no more hereafter they all lay pickling in that brine drinking their last in that deep and quesoming bowl either swimming dead above water or lying dead upon the Shore The penitent and his sins are parted as Moses left the Court when he took upon him to be a deliverer to Israel and Zacheus left his Publicans office when hee intended to devote himself to Christ he hath given them a discharge and quite abdicated them as Ephraim said to his Idols quid mihi ultra What have I to do any more with you Hos 14.8 Repentance is the Funerall of sin and the birth-day of grace a man then shifts himself out of the tatters of naturall corruptions doth array himself in the bright vestment of regeneration as Jehoshuah put off his filthy garments put on a change of rayment upon his back and a glorious Mitre upon his head He is so transformed that not onely all the Earth doth look upon him with delight but the eye of Heaven is taken with him he need not be troubled with any of his former guilts nor fear the charge that his sins have preferred against him for the Enditement is taken out of Court he dare present himselfe before the Judge for he is sure to be justified at the Throne of grace The Penitent man shall be pardoned Nineveh shall be spared Repentance is a Vertue now can there be a Vertue which should leave a man as a spotted creature in Gods eye No they are called Purgatory Vertues Quaedam sunt virtutes transeuntium in divinam fimilituâ—inem tendentium hae vocantur virtutes purgatoriae Tho. 12 ae q. 61. art 5. virtuâ— ex ipsa ratione nonunis importat perfectionem potentiae Tho. 12 ae q. 55. art 2 Virtus uniuscujusque rei est quae opus honum reddit Aristot 2 Ethic. c. 6. which belong to men in their passage and frame in them a Divine Similitude for as naturall vertues perfect the essence so do these the operations it being impossible that there should be a Vertue where there is not a regular action because Vertue doth inherently carry a rectitude with it so soon then as this vertue is entred it doth beget a streightnesse in the Soul and raiseth up in it such a sweet composure that it may be proportionate for Divine favour God cannot but approve that which he did detest and love that which he did loath therefore God instantly doth close with the Penitent and doth give him for laying open his plague-sore the application of a plaister and for his searching his waies the razing out of his foot prints and for his rent heart a reconciled brest and for his teares clean water to purge him and for lifting a brow to Heaven the light of his countenance The Penitent hath no sooner made his addresses but he hath a gratious reception for Let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Esa 55.9 Return oh backsliding Israel saith the Lord and I will not cause mine anger
or else no hopes of conversion for Nineveh turned Penitent because she could endure a threatning Jonah Yet forty daies and Nineveh shall be overthrown 4. Apprehending danger for Jonah doth denounce judgement and Nineveh doth effectually lay it to heart Yet forty daies and Nineveh shall be overthrown So the people of Nineveh believed God Did they believe and shall we give no credit when the Heavens write out our judgements in Capitall letters shall not we read our own fatall condition when the Lord doth roar from on high Jer. 25.30 shall we be deaf below when He smites the Earth with the rod of his Mouth Es 11.4 shall not we see the whipping-Pillar fet up when He hews down men by his Prophets Hos 6.5 shall we say only timetous and suspitious fools stand in aw of the Prophets Axe when he causes a grievous Vision to be declared Es 21.2 shall we turn this grievous Vision into a Panick fear that instead of the stings of dangers and the frights of miseries there is nothing but drinking up scorning like water Job 34.7 making a wide mouth and drawing out the tongue Es 57.4 not saying these Temple-warnings carry sad presages with them but away with all these Pulpit-lightenings the pen of the Scribes is in vain the Prophet is a fool the Spirituall man is mad as if People would drink away the dread of all crime as Medea told Syrus Popasti scelus Victorius lib. 8. var. Iect c. 4. Me pransum unctum neca bunt Plut. in Apâ—ph Aegyptum Does omnes hospitio excipere salvare posse Rhod. lib. 29. c. 21. or would be killed with Gods punishing hand being gorged with delicacies and annointed with carnall delighâ—s as Chabrias told Iphicrates yea as the Aegyptians in respect of the fertility and strength of their Country thought it was able to Feast all the Gods and to keep them safe so against the predictions of ensuing vengeance for sin we think our fruitfull and formidable land is able to sustein us and secure us to perpetuity Vain men we dream rather of dignity then danger of jollity then judgement all the threats of the Temple do not make us look pale all the cries of Jonah do not terrifie us no they daunt but we do not faint they predict but we not believe we are readier to say the land is not able to bear these mens words Amos 7.10 then to think of our own burthens or to lay a snare for him that reproveth in the gate Esa 29.21 than to doubt of any snare comming upon our selves Ne te credideris qâ—â—a non facis ista moneri Ovid de Tâ—i. l. el. 15. But thou which art opposite to warninge canst thou say thou wert ever truly admonished No Behold ye despisers and wonder Is there any thing more ominous then this sat heart and spirit of slumber no of all bad things the evill of an obstinate and inflexible mind is worst Malum inflexibilis obstinatae mentis pessimum Bern. ep 125. for then we seek to outface the Prophets to put God himself out of countenance Therefore when misery is approaching put not the evil day afar off when vengeance doth knock at the gate daunce not upon the threshold when God doth hold up his rod think not it shall draw no blood The Lion hath roared who can but fear Amos 3.8 If thou hadst the strength of Sampson do not wrastle with Gods Messengers if thou hadst the puissance of the Anakims do not try masteries with the trained bands of the Sanctuary for the Prophets wait upon Gods person and God will live and die with his life-Guard I will watch over my word they shall know that there hath been a Prophet amongst them Away therefore with all your trusty Politicians and take up these as your confiding men believe the Prophets and ye shall prosper 2 Chron. 20.20 So the men of Nineveh believed God 5. Not delaying repentance For Nineveh was a City of three dayes journey and Jonah had but even as it were entred the City not gone his full circuit and what a new face is there to be instantly discerned Jona's cryes are heard and the City is converted So we should not linger too long in repentance for it is a sad signe when the child doth stick in the wombe Esaus untimely teares made him a perpetuall mourner the foolish Virgings are locked out of the wedding because they knew not their trimming-season How long shall evill thoughts remain within you Jer. 4.14 Wilt thou not be made clean Hibbekah of Hachab when shall it once be Ezek 13.27 Oh sad complaints Protraction in Hebrew doth signifie supplanting for there is nothing doth more undermine our felicity then to be too tardy in necessary duties Hector blamed Rhesus for coming to the siege of Troy Euripides at the end of the ten years War so repentance is a scandall which is expressed with too much prolonging the Pinarii which came late to the feast of Hercules Plut. in q. Rom. were enjoyned fasting so they which do neglect opportunity are left to starve upon their after-services If God doth call and men will not make appearance they come at last rather for stripes then embraces We that will not give God his right without a tediousnesse are like the Areopagites which bad the Matrone of Smyrna demanding present justice for the death of her Son Valer M. l. 8. c. 1. to come and require it after an hundred yeares were past Should we wait upon God and must he attend upon us the Lord upon the servant the Judge upon the Delinquent Must we be so much entreated to be accepted or so often invited to be made happy Are we not ashamed to deserre a patient God do we not tremble to give him so may repulses How oft would I have gathered thee and thou wouldest not If God doth desire affection from us let us send our hearts to him at the first call if he will be pleased to enter Sera satio semper mala est Culumella let us not drive him to too much knocking Late sowa grain doth seldome thrive To day if ye will heare my voyce harden not your hearts He that giveth thee but a day will not suffer thee to prepare thine eare to morrow for then a deafe care and an hardened heart may meet together Plurimum momenti habet celeritas Plut. in Apoph In commendable things Celerity is of the greatest consequence as Julius Caesar was wont to say O that thou which must account for time darest make bold with the next new Moon Must thou not reckon for every week Mamentum non â—eribit de tempore Bein Yes not a moment shall perish Mark then how the shadowes do decline upon the Diall yea consider every dropping of the Hour-glass Let not God stay thy leasure have not a post dayed repentance Rise out of bed at the first cocks crowing put on thy armour
corruptions Mary the famous Egyptian Saint who had spent her younger time in most scandalous lusts may when she was going up to Jerusalem at the feast of the exaltation of the Cross to finger the gaines of a Prostitute be so renowned that she lived 45. Fulgos l. 6. c. 9. yeares as the mirrour of purity Thais the infamous strumpet of Alexandria may be so touched in conscience that she may bring all the goods which she had gotten by her lewd life and burn them in the open Market-stead and afterwards live such an austere life that when she dyed a fiery chariot appearing in the air and Paulus the Monk thinking it had been for his great Master Anthony Non Anthonio sed Thaidi meretrici Sabellic l. 5. c. 5. an answer might be given by an Angell That it was not for Anthony but Mary to carry her into heaven Swayne of Denmark who had been the bloody Tyrant of his Country upon sligâ—â— suspitions butchering many of his Nobles and subjects may prove so remorsefull that he may strip himselfe out of his Royal robes go barefoot fall down grovelong in the Church-porch Saxo Oram l. 11. bitterly lament his sin and give away half Stefnick Province to religious uses Denodate a great Courtier in Persia who along time had followed all the delights of the Court and conformed himselfe to his Princes pleasure Articulatim dllaniatus est Marul l. 3. c. 4. Fulgos l. 6. c. 9 Niceph. l. 18. c. 25 Marul l. 1. c. 2 afterwards may give over his office and prove not onely such an eminent Professour but such a constant Martyr that he may be torn in pieces joynt by joynt What should I speak of Mutio the great Aegyptian Theife whom Fulgosus doth mention or of Golinduch the Persian Witch whom Nicephorus maketh relation of or of Peter of Constantinople the covetous Tole gatherer whom Marulus maketh a large description of all which were hainously wicked and yet came to be transcendently gracious What therefore is uncleanness without her bath bondage without a door of hope May not the greatest sinner in the world melt out his guilts at his eyes and feel the oyl of joy suppling his conscience Yes wert thou the flying Dragon of cruelty the fiend of envy the Lucifer of pride a Shimet the Standard-bearer of tumults a Doeg the Boutefeau of mischief an Achitophel that hath stirred every Gimmer of the Oracle to give pernitious counsail an Hazael that hath fired Cities slain Infants ripped up women big with childe a Gehezi that hath run after bribes an Achan that hath stollen the Babylonish Garment and the golden Wedge a Judas which hast sold thy best Master for a few mercenary pence which art such a transversed creature that thou hast turned thy tongue in thy mouth thy eyes in thy head thy conscience in thy bosome which hast falsified thy protestation denyed thy subscription violated thy Oath expressed thy self Apostate and art almost as ill as an Infidel yet if thou canst but have remorse and reformation are Christ's wounds dry that there is no cleansing-blood left for thee No let who will decree justice to thy body I despaire not of mercy to thy soul I can pray for thee and pledge for thee shew thee a Redeemer and drop some of his ransomepieces into thy hand for hath not repentance her golden Altar in heaven yes if I could see thee look back upon thy miscarriages turn back from thy exorbitancies eye scarlet sins with scarlet cheeks and touch the fore-skin of thy pullutions with a circumcising knife if that tongue of thine could speak but ten words of true English or that heart of thine could feel but five checks of a true Penitent if thou hadst but Manasses knees Mary Magdalens eyes and the Jaylours scruples I should call thee Convert and pronounce thee Saint if I need not feare the reality of thy repentance I doe not doubt the certainty of thy reception for see here the Broad-seal hanging up in Gods signet office Is Saul amongst the Prophets Is Nineveh amongst the favourites Yes she was one spightfull against heaven and near to divine vengance yet now having turned her contumacy into contrition she is declared by God to be one meet to be spared Should not I spare Nineveh 3. This doth shew that pacification is to be resolved on not according to profession but repentance for it is not Should not I spare Jerusalem but Should 〈◊〉 I spare Nineveh Jonah is called from Jerusalem because he had prophesied there and Jerusalem remained obstinate but being sent to Nineveh he doth no sooner cry there but the eare of the penitent Auditour is opened therefore he doth reject formallizing Jerusalem and spare heart-strook Nineveh Humble repentance is better then high-gifted profession and the sincerity of reformation then the imposture of information What do Jerusalems Visions and Prophecies Feasts Sacrifices distinction of meats purifyings do her good No one teare of Nineveh doth excell all this rituall piety Nineveh is preferred before Jerusalem Nulla res sic exterminat bonum ut simulatio Chrys in 7. Mat. Levius est apertè peccare quà m fingere sanctitatem Jeron l. 60. in Es Quod proprium est Dei sibi assumit Greg. l. 8. Moral Quis magis impius an profitens impietatem an mentiens sanctitatem Bern. in Apol. ad Guliel Abbatem Histrie pietatis Budaeus videtur potius ludere quà m sacrificare Chrys Orat. 11 Ad. Judâ—â—or because Nineveh had the vital part of Religion Jerusalem but onely the shadow and figure What taste then is there in the white of an Egge What rellish in crude ostentations no hypocrisie is the poyson of devotion or the dead flie in the box of pure oyntment Nothing doth so expell goodnesse as dissembling It is a lighter thing to sin openly than to feign impiety for the Hypocrite is such a Mimick that he would cheat his Maker of his Glory for that which is proper to God he doth assume to himselfe St Bernard doth put a question who is the more wicked man he which doth professe impiety or he that doth belie piety and he doth determine that the Hypocrite is worse then the Libertine because the one doth intend no holinesse and the other doth but seem to intend it for he hath but the shew of holinesse and not the power 2 Tim. 3.5 Now is there any thing worse than a counterfeit a man of shew and is it not thus with the Hypocrite Yes Heis but the Stageplayer of Religion He doth seem rather to play then to sacrifice He hath Ordinances onely to boast of or Altars onely to make a smoak in the Country Hypocrisie in the Hebrew doth lively decipher this for it doth come of a word that dothsignifie a clowded creature Keneph of Kanaph nebulosus aut velatus fuit Nebula à nebula Et inter nebulones hypocrita est maximè infignis Bud. Quasi tot stercoribus repletum in
the offspring of her bowells like the gravell numbers of people like the Stars of Heaven or Grashoppers for multitude Who can count the dust of Jacob or the fourth part of Israel Num. 23.16 Yea a Land of Souldiers the sighting Country as if it had been like that in the Poet sown with the teeth of Serpents or Titan had peopled this Island with his race and progeny What a Cluster of Chieftains what millions of Heroes are there here this whole Land seemeth to be no other then an Artillery-Garden a Trayning-Field the feeble as David the strongest as Adino the Eznite who lift up his spear against 800 men at once as Eleazar the Son of Dodo the Abohite who smote the Philistims till his hand was weary and clave to his sword and as Shammah the Son of Agee the Hararite who stood in a field of lentiles against an Host of Enemies Now are we not without suspition of danger under such a Banner Yes the poyson of all our Enemies cannot envenome us through the vertue of this military Antidote We fear No let the earth fear Destruction to us No destruction to all round about us destruction to them that attempt our downfall destruction to you that preach it This is the considence and self hardinesse of the age though the scourge passe through and flow over yet it shall not come at us Es 28.15 though the clouds gather yet we think of no storm though the leaks break in Multo minus praesentes quam absentes hostes timendi sunt Marineus lib. 12. reg Hispan Eustath in Hâ—ad 8. Procella ingenti rerum suarum semper se vino ingurgitavit Victor lib. 8. Var. Lect c 4. Aelian lib. 12. Var. Hist yet we dream of no shipwrack we fear neither approaching nor apparent dangers as John of Aragon feared neither absent nor present enemies We rush into those courses that we know judgement do attend upon them as Protesilaus leaped out of the Ship though he knew that the Oracle had pronounced that whosoever came first on shore should be slain Zenotymus in the greatest tempest of misfortune was drunk so we are intoxicated against all dangers Yea as the antient Celtae though they were in an house that was all on a flaming fire yet they never stirred foot thinking they should never be crushed nor burnt So we stand in aw of no perils though smoak and fire predict otherwise We sleep quietly expell all dread our hill is so strong that we shall never be removed the munition of Rocks is our defence none shall pluck us out our ditch is the Sea none can swim over to us all our Ports are locked none can force an entrance This day is pleasant not the face of an Enemy is to be seen and to morow shall be as this day and much better These same dangers are but the melancholick apprehensions of Malecontents or the dreams of lunatick Teachers we lay our hands upon our Swords and contemn all these as panick fears So that we have not such soft hearts and tender ears as Nineveh had no our Messengers denounce and wee give no credit to them whereas Jonah doth but threaten and the men of Nineveh believed God 5. Nineveh doth not delay repentance For Nineveh was a City of three daies journey and Jonah doth but enter the City or but get up to Court and his cries are heard and the City conveâ—ted But alas how do we weary God with expectation the eye of Heaven aketh to see this Nation humbled Success rem se relicturum â—ur non bis de erdem re deliberâ—â—et Pluâ—a ch in Apâ—â—h Augustus Caesar told the people of Rome that he would leave them a Successour that should not twice deliberate of the same thing but we are a very deliberating people too much hastinesse may spoil good intentions but too much protraction attaineth to nothing Simulavit se cras obtemperaturum Quin ad Deum preces faciamus Sozomen l. 8. c. 19. Theophilus Patriark of Alexandria would have had Nilammon accept of the Ministery and he feigned that the next morrow he would when the morrow was come he deferred him with this pretence that it was fit first that he should make his prayers to God and he had so many subterfuges that he gave up the Ghost without satisfying the request so when we are invited to repentance we make Nilammons haste we are full of our evasions and die in our procrastination Artaxerxes intending a War against Nectanebis King of Egypt he appointed Pharnabasus to advance the design which he promised to do with speed but spending many years in preparing Mirari se quod tam celer in sermone sit in actione tam tardus Diod. l. 15. Timeham ne me cito exaudires sanares à morbo concupiscentiae quam maleb im expleri quà m extingui Aug. l. 8. confes c. 7. and bringing forth nothing to issue Iphicrates the Commander of the Mercenaries told him that he wondred he should be so quick in speech and so slow in action so we have nimble tongues but torpulent endeavours We may affect repentance and begge it of God but yet as St Augustine saith against himselfe we are afraid that God should answer us we had rather have our Concupiscence fulfilled then extinguished Forty years long was I grieved with this generation but hath not our grievance exceeded that of the Jewes not onely in heinousnesse but in tediousnesse How many plaisters have there been laid upon our sores and yet the ulcers are as bad as ever How often hath this Morian been washed and yet he is never the whiter If all the Amphyctions were gathered together in counsail Amphyctionum consessus Adag they could not devise a way for us to embrace their resolves at present How many Ministers heart-strings have we broken sending them into their Graves with our impenitency to afflict their dying spirits we repent at leisure whereas Nineveh repented instantly 6. Nineveh had stirring motions for Jonah doth deliver his message and there is honour done to it reverence expressed to it the King of Nineveh is not the same man for as mighty as he was he seemeth now to have his Lord in chief a Commander greater then himselfe call upon him and therefore he doth witness to him submissive offiâ—iousnesse observance and veneration he doth not sit like a King but like a Minor one under authority or an head-servant at best amongst the rest of the Attendants he doth bow before his Master and forgetting all dignity and Grandeur he doth rise up The King of Nineveh rose up But Gods messages to us are not thus extimulatory instigatory and impulsory we change neither posture nor gesture carriage nor countenance we hold up our domination and keep our seats The great God cannot make us abate of the Clarissimo we will lose nothing of the Prince to shew our selves penitent we hear much but are moved with nothing let God declare what
wished to spare her eyes Where a religious Otho that was pierced with unspeakable compunction Where a Theodosius that lay eight months together in teares No our teares are sparing and soon dryed up How few can prove themselves Converts by their penitent eyes or can shew their selves bruised under their sinnes by their broken hearts No we have many Rivers in this Nation and yet we are a dry Iland there are many crying inhabitants but few weeping penitents the flame may here rage for here is no water the top of Carmel may wither for the springs are dryed up we are bruised in the Temple and yet little moisture is drawn from us the Minister doth often turn the Cock but the Pipes are empty no water doth runne forth Jonah doth cry frequently and cry passionately yet he cannot here raise up the mourner the Devil hath taken away our terrors and taken away our teares Here are few sigh with the breaking of their loynes that judgements might not break the bones of this Nation here are few take up a wayling to prevent a Kingdome from crying it selfe dead the whole Land may perish for want of mourners the songs of the Temple may be turned into howlings because there is none to howl for the abominations of the times Are we Nineveh No we are a very insensible people a tearlesse Nation 14. Nineveh doth make an acknowledgment of sinne for she doth ingeniously confesse her evill wayes But alas our lips will not open repentance amongst us is not yet come to speech we have Converts and Penitents but have they a mouth No No man saith What have I done Jer. 8.6 We rather hide our sinnes then bring them to light we love not to show our Rags to tell our Debts to lay open our sores no we will plead not guilty and be pressed to death rather then confesse the Inditement the streets do roar the Pulpits ring Conscience yell and yet the sinner is dumb and the Offenders tongue cannot stir in his mouth no Peaccavi I have sinned is too big a word to get out of a Trespassers lips We desire powerfull Teaching quickning Doctrine warming heating counsail but wherefore onely to kindle against the times to flame against other mens trespasses but not to sparkle against our own errours for all the fervency of the Temple shall not fire upon our consciences that a man should say this was my Sermon God this day found me out spake to mine ear arraigned my guilt no there is nothing but death or doomesday will find a Transgressor a mouth for here is much searching but no shrift much profession but there is no confession neither in aure sacerdotis in the eare of the Priest nor in aure Dei in the ear of God no our foul stomacks will not disgorge we will not empty our Privies Confession we hold a reproaching of our selves therefore we will not put our selves to infamy not so much as shame our selves before our God We have had many judgements many Lectures many Fasts but is the dumb Devill yet cast out of us no we can hear of our sinnes look on them feel the inward stings of them but not confesse them No though the Israelites confessed their sinnes Neh. 9.2 and Jerusalem Judea and all the Region round about Jordan confessed their sinnes Mat. 3.6 and the Greeks which dwelt at Ephesus confessed their sinnes Acts 19.18 yet with our people this is no particle of their Religion they have heavy pressures but no disburthening of conscience they provoke the eyes of Gods glory without telling out again these grievances in his ears It is the nature of a sinner to suppress all to keep all to himselfe to be reserved to his God yea to study a strange art of concealing Men sinne with a forehead but repent without a mouth they cover their transgressions with Adam and hide their iniquities in their bosomes they can find out the filth of the whole City rather then the dunghills at their own doors and reckon up all the vices of the age Ego sum Atila Rex Hunnorum Hagellum Dei Nâ—â—h Olaus c. 9. in Atila Gâ—oze de dict factis memorabil rather than their own personall crimes for either they defend their courses with impudence as Atila when he was reprehended for his extream cruelty he was not ashamed to say I am Atila King of the Hunnes the scourge of God or they turn them off with derision and jeers as Raphael Urbinas when he was faulted for making the Images of St Peter and St Paul too red he said he made them so not as mortified men upon earth but as glorified Saints in heaven or they maintain them with boasts as Virgil when he was justly accused for stealing Verses out of Homer Macrob. Saturn l. 3. saith he This is a glorious thing the Thunderbolt from Jupiter or to wrest the Club of Hercules out of his hand or they excuse them by example as Aristippus being rebuked for living too sumptuously beyond the degree of a Philosopher Erasm in Adag saith he This is no fault for the Gods then would not permit excesse in their feasts So that men have a subterfuge or a wily evasion rather then a true detection or acknowledgement of sin That whereas the Just man is the first accuser of himself Theodoret. l. 4. c. 7. such are the last accusers of their selves I read of Valentinian which laid open all his wicked life to Saint Ambrose and said Bring medicine to the sins of a sick soul And that many Gentiles when the Temple of Serapis was overthrown Plures ad religionem Christianam se transtulerunt consitentes peccata Socâ—at l. 5. c. 17 Macrob. l. 2. c. 12. Maximus ejulatus erupit omnibus cumeo lachrymantibutâ— and the sign of the Crosse was manifestly seen fixed upon the walls testified their conversion by a free confession of their sins And that Saint Origen being inticed under Decius to sacrifice to Idols made such a lamentable confession of his sins that he drew all the Congregation to weep with him The like might be said of Marcellinus Victorinus Antidius Uththazares Natalius Eleusius and many others But we cannot get men for all this to bring forth the Prisoners in chains and accuse them at the Bar no they leave this to the last Tribunall in the mean time their sins stick in their throats and they are toung tied Penitents oh monstrous and hideous silence I do not wish thee to make the world thy Confessour except it be in point of injuries and such Crimes as require Ecclesiasticall discipline for what hath thy fellow-sinner to do to exact a privity to thy errours who will but upbraid thee and scandall thee but yet I exhort thee and injoin thee not to neglect this to God and his Steadsman for wherefore hath God the absolute and his Minister the delegate power of Absolution but for thee to exonerate a burthened soul But how hardly wilt
picture in it because by her meanes they recovered their City again Athen. l. 13. c. 11. Pyrrhias redeeming an old man out of the hands of Pirates and he telling him where he might find a great deale of gold covered over with pitch he getting the treasure and growing infinitely rich upon it offered a Bullock to testifie his thankfulnesse Nemo bene merito bovem immolavit praeter Pyrrhiam Plut in quaest Graecanicis Diodor. Sic l. 20. for the old mans kindnesse insomuch that it went for a Proverb That no man was more thankfull then Pyrrhias Demetrius Polyorcetes freeing the Sicyonians from the yoke of Prolemy they took it so thankfully that they called their chief City after his name Demetrias and kept an annuall feast as long as the City stood to commemorate such a deliverance These and thousand the like examples might be produced to declare how apprehensive people are of mens favours but where is there the like gratitude expressed towards God Let him pleasure us in never so many things yet he doth get neither pillar nor bullock nor any thing called after his name as noble hearts as we seem to have to others we are base towards our God we think it inhumanity to forget courtesies but here we forget blessings man can heare of his Civilities but not God of his respects Here all obligations and engagements dye with the participation of the favours as if we had neither sight speech nor affection so that we are strict Courtiers but very formall Christians we are mens very humble servants and thrice bounden but we are Gods very insolent servants and scarce one twisted oh what are the ties and bands of blessings We do not render again according to the benefits done unto us 2 Chron. 32.25 Ingratitude is branded upon our brows brests eyes ears lips and lives where is there promotion and devotion favour and zeal met together No oh ye great men ye are the great dis-esteemers and disparagers of mercies a non-magnifying and unglorifying generation Ye cannot see favours at Noontide nor speak of mercies when every corner of your houses is a Pulpit where ye have domesticall Chaplains to preach out unto you Gods blessings Why are ye thus blind and deaf would ye weep for the want of blessings and do they congeal you with their warmth is it your high ambition to be great and doth greatnesse dwarf you by raising you many Cubits above your brethren 〈◊〉 constrain not Heaven to defy you as if ye were detestations Force not God to cry out Hear oh Heavens and hearken oh Earth as if ye were Monsters Set your eyes therefore if it be possible right in your heads and seek up mercies turn the keyes in those rusty lips of yours that that bed-rid duty of thankfulnesse may walk sorth and sing hymnes to the honour of blessings if ye be great know who hath given you these dimensions if ye be great be not too great for your Maker Cogitâ— quo cultu transieris Histriam quibus nunc utaris vestibus Eâ—asm in vitâ Chrys as Chrysoâ—lom said to Gaynas the Arian Captain Bethink thy self in what poor attire thou diost once posse through Histria and how richly thou art now apparelled So consider ye the simple weed perhaps that was once upon your backs and how God hath given you change of apparell Had ye alwaies such shops such Counting-houses such wardrobes such cupbords of plate such chains such jewels such habitations such honours have ye forgotten your beginnings can ye not tell how many pieces ye were worth when ye were first sworn Freemen or ye sealed the first leaf to have a standplace for trading oh swollen cheeks staring eyes infatuated brains look backward search out your selves to the first year and quarter nay the first change of the Moon when your prosperity crept out of the nest and first cast the shell from her spoonfeathered head and set down every penny that ye have received out of Gods privy purle remember how many thousand pounds ye are indebted to Gods blessing Ye are ignorant men to imagine that the Original of your welfare began at your selves yea arrogant and Mad men to think that your own prudence or diligence hath advanced you Ireturned and saw under the Sun that the race is not to the swift nor the battell to the strong nor bread to the wise nor riches to men of understanding Eccles 9.11 are ye high ye are lifted up are ye great ye are made great Consider therefore what a small stock ye had once to begin with and how God hath conveyed unto you hidden Treasure what Minums ye were once in the world and what Grandees ye are now become and let every man of you like a person rapt and transported with a traunce and exstasy that ye are made Heavens Favourites say with David Who am Ioh Lord God and what is my house that thou hast brought me hitherto 2 Sam. 7.18 Oh if ye will not confesse the kindnesse of your Creditour he may well call back what he hath lent you if ye will not acknowledge what webs ye have spun out of his providence he may justly recocover his Weoll and his Flax Let them be fired out of their estates or shipwracked in their means or turn Bankrupt in trading who so long as they abound know not the benefit of fulnesse or so long as they are advanced see not who hath advanced them Oh therefore if your mouths be satisfied with good things know who it is that hath given you such a taste of bounty if ye have treasures by the heap consider who it is that hath filled your coffers if ye be great blesse the Author of your greatnesse When ye eat in plenty and are satisfied praise the name of the Lord your God which hath done wonderfully with you Joel 2.28 say with David All that we enjoy commeth of thine hand and all is thine own 1 Chron. 29.16 I know it is an hard thing to fetch praise out of preferment or gratitude out of greatnesse to get a rich man to speak or a great man to magnify but know your duty lay to heart the office of prosperity and see Gods Image stamped upon your coin and him written Founder upon the groundsells pillars tarasses roofs and lanthorns of your houses oh therefore perfume an estate with devotion make Gods providence the crest of your escutcheon If ye flourish upon earth look up to heaven if your boughs be laden with fruit let God taste the first ripe apples of the tree if ye be rich celebrate divine favour if ye be mighty remember your best Friend if ye be great be not unthankfull why should Gods eye be fixed upon thee why should his rain fall upon thy ground why shouldst thou see the Rivers and floods and brooks of honey and butter why should he take thee by the hand why should he lift up thy head is there no reason for thy weal then there
with a great dearth of corne Pompey having searched the Granaries of Sicily and other places for supply and gotten together a great quantity of provision he was so ardent to succour the famishing City that a great tempest arising and he being disswaded not to put to Sea at that time Naâ—â—gare necesse est vivere râ—n est Plut. in Apoptheg he leaped into the Ship and caused the Anchors to be drawn up saying It is necessary to sail but not to live Antonius Abraeus at the siege of the Moluccae being Admirall of the Navy and shot through both his cheeks with a Bullet Alphonsus Albuquerque sent another to be his substitute no saith he I will endure no substitute Nâ—n seginùs quà m si nuâ— um accepiâ—â—t vulnus murâ—re suo perfanctuâ— est Osor l. 7. rerum Eman. for I can give counsail with my wounds dropping and out of earnest longing to see the worke perfected he lifted up himselfe and managed every thing so stoutly as if he had received no wound at all A Sâ—ythiaâ— to harden his body went naked in a Snow the King of the Country asked him if he did not freez he bad the King see whether his forehead did freez no saith the King then Quâ—medo frigus non tolerem cum nihil sim aliud praeter frâ—nâ—em Aelian l. 7. Var. Histor Sueton. de Nerone Plut. Orat. 2. de fortuna Alexandri how can I freez saith the other when I am all forehead Nero to get the honour of a rare singer often purged and vomited took much oyl and wore a plate of lead upon his brest Apelles to get the fame of a rare Painter drew the picture of Alexander so exactly that the people said that Alexander which Philip begat was Alexander the Great â—at the Alexander which Apelles had limmed was Alexander the greater Hadingus a King of the Danes that he might excell in the Magicall art he compacted with Othinus the worst of spirits and drank of sweet potions to iufuse vigour into him for horrid attempts and suffered himselfe by Aragnoptus and Haflius Deductus est ab illis ad loca inferna in quibus plurima arcana mortalibus incognita contemplatus est Joh. Magnus l. 2. to be carried down to hell it selfe that he might learn there secrets unknown to any mortall men Thus have I given you variety of examples to shew you how industrious men have been to attaine to their desired aimes and ends in severall kinds and all these have I produced to shame us in our religious designes the Oratour Philosopher Actor Souldier Musician Painter and Magician do out-vy us in diligence and earnestnesse oh that spirituall things were prosecuted with the like heat that naturall morall or damned things are The children of this world are wiser than the children of light Wiser nay activer Oh that the great City had but as much service and sedulity bestowed upon it as a great project or a great fancy we have brains and armes enough for other things but here we have neither pregnancy nor prowesse we think to save a great City without laying both shoulders to her support or calling forth the two Master-workmen Body and Soul to do their utmost for her preservation the great City hath not so much regard shewn her as a great beast or a great Faulcon or a great Picture oh how tender we are of these how negligent we are of this God may take pitty of the City but we expresse little commiseration to it he may plead for it but we do not intercede for it he may say Should not Ispare but we do not say Oh that it might be spared we would preserve it onely by looking on it or talking of it or putting up a formall motion for it we do not fast as if we deserved not to eat bread till the City were in safety nor weep as if we had not teares enough in our eyes to lament the afflicted state of the City nor pray as if we would not rise up from our knees till we had procured peace for it in heaven or reform as if we would not leave a guilt behind to curse the City no we walk the City and discern no breaches in it we gaze upon the City and behold not the sides of it cracking we are blind in seeing her sinnes and stupid in fearing her judgments as if we cared not to have this pile of wonder pulled down and this bright Diamond to be shivered in pieces all Nations admire it and we only slight it or neglect it This City doth wall in recklesse Inhabitants feed unthankfull guests and hold out her brests to unnaturall children which are neither affâ—ctionate to her welfare nor compassionate over her ruine Yet forty dayes and Nineveh shall be destroyed let it be destroyed for we do not keep it from sinking or burning If there were such a Jonah here there would not be such Ninevites What do we at the cry how are we frighted at the threatning It is a great City but what great insensibility indolency and indevotion is there in it When I read how the Heathens pacified their offended Deities the Athenians digging up the bodies of the dead as if their precedent sinnes had defiled Delos and carrying them to Rhenta with this prohibition that no man afterwards should either be born Sabel l. 6. Antid 3. or dye in Rhenia for the sake of those cursed bodies that were there laid Zerxes throwing his princely vessell and a golden goblet and a Persian sword into the Sea because he had whipt the Hellespont The Romans burning their Armour Herod l. 7. Alex. l. 3 c. 22. Eurip. in Iphig Jeron l. 13. com in Esay c. 46. Polydor l. 5. c. 8. de invent Jovius l. 34. Histor Chariots and Ships as if they had put to much confidence in their own strength Agamemnon offering his owne Daughter Iphigenia to Calchas the Priest to be made an obation for all Greece at dulis Belus sacrificing his own children Heliopolis sacrificing three of the purest men they could find in the City to appease Juâ—o Themistitan sacrificing every year twenty thousand Infants and children that the incensed Gods might be reconciled to the City I say when I read this rifling graves burning of goods and butchering of living souls amongst the Heathens how am I astonished to see with what cheap sacrifices we would procure an atonement in stead of digging up dead bodies we will not dig up our dead sins in stead of burning our goods we will not incinerate our pleasures in stead of offering up blood we will not offer up tears Oh superficiall pacification Is this enough to mitigate an avenging God Is this enough to unsnare to extricate a great City surely ye never saw the City or took the length of it or measured the compasse and circumference of it that are so scant and narrow in your devotions Is this City so stiffe that it cannot bow
a Commonhall when all are called forth to nothing but the derision of Adversaries the insulting of Enemies to have your brests to try the points of spears your sides the keennesse of swords your heads the weight of pole axes your bodies to be made foot-stools and your dead carkasses stoppings for truculent Foes to tread and trample upon when there will be no pitty upon the aged nor compassion upon the young but heaps upon heaps tumbling of garments in blood and swords made fat with slaughter Oh see what a crimson City crimson sins will then make Or if ye do escape the dint of the sword and your lives be given you for a prey shall not your goods be a prey yes some may be reserved out of the greatest massacre when men are weary with killing a retreat may be sounded and men called off from the slaughter yet can ye then challenge your old houses or bring your keyes to your old Chests No your titles are gone your interests lost ye have traded your selves out of your estates or sinned your selves off your proprieties The enemy is now House-keeper Land-holder ye have forfeited all to the sword farewell Inheritances Purchases Leases Wares Wardrobes Furniture Jewels as ye have gotten perhaps these goods unjustly so they shall be taken away unjustly as ye have fetched them in with violence so they shall be forced back with violence vengeance from heaven will have satisfaction of you for all your fraudulent bargaines cruell pawns extorting Morgages bloodding of widows skinning of Orphanes or as ye have used your goods for pride and bravery so ye shall see all your gallantry plucked from you and your new fashions wrong from you ye shall behold others flaunt in your attires or spruse up themselves with your curious Dresses ye your selves may be glad of the worst sithy Garment ye left behind you yea perhaps of a cast Garment from your Adversaries backs or as ye kept all your estates to your selves that though God took you out of the mire yet having wiped off your own durt ye never pluck out others which stick in the same extremities which have forgotten your own beginnings and being now mounted to sublimity are good for nothing but to ride the trappered Horse or weare Furres and a great company of these uncompassionate creatures this City hath that the indigent poor and the suffering Gospel can thank them for little succour and sympathy that when themselves fare deliciously every day Lazarus cannot get fragments from them and when perhaps they have Obadiahs estate they have not had Obadiahs heart but get meanes greedily and keep it penuriously Now these self-thrifts how shall divine justice judge them for this parsimony they which would grasp all shall lose all their close hutches shall be locked up from him who hath a new key to open them their cankered gold shall eat them out of their vast abundance they shall be driven to live upon alms and to go along with the tattered crew which they contemned to begge for support and sustenance they shall wish that they had but one spare bagge which all the cryes of the distressed could not make them to open or that they had but a few of those mites which all the teares of necessity could not make them to scatter abroad no they would trust nothing into Gods hand and God shall shut up all hands and hearts against them they had no commiseration and no eye shall pitty them If they be not slayn in the heap yet they do but live to see their own misery their sins have made them Bankrupts they are undone ruined And oh that the losse of money were the greatest mischiefe but there is a treasure of greater value in danger Conscience is ready to be rifled there is not an absolute conquest made till the inward man be in fetters thou must be a slave in principles oh it is an hard thing at that time to be a Jew inwardly to keep the girdle of truth about thy loyns thou must then bear the fruit of the degenerate plant or strange vine powre out the Drink-offerings of other sacrificers follow the sorcery of the Mistresse of Witch-crafts or learn Magick with them that are brought up in the doctrine of Devils thou must limp with the halting age fit thy mouth to answer the generall showt That great is Diana of the Ephesians thou must taunt thine own Father spit in the face of thine own Mother and hiss away all thy true brethren thou must be divorced from thy old faith though never so chaste and deny Sarah to be thy wise though thy espousals with her were never so solemn the Jewes had but lived a while under the Babylonian and they soon learned to speak in the language of Canaan and the language of Ashdod the Samaritanes had continued a very short space under the Assyrian and they soon worshipped the true God and the gods of the Nations so that corruption in Doctrine quickly doth follow outward subjection if the City doth come under another Lord the Citizen is commonly a double slave both in soul and body That though perhaps many men care not what become of conscience that if they could keep their walls skins and purses they would pawn their soules to any Broker they have a Religion sitted for any ages and accidents Yet they to whom profession is dearer then the right eye and the purity of the Gosspell then the life-blood is not this an heavy punishment Yes if the soul be the darling and there be no more dangerous chase then the hunting of soules and what shall a man give in exchange of his soul then it is a mortall wound to have the soul stabbed Oh miserable age if this hour of temptation should come upon you that men should be led away with the error of the wicked and fall from their own stedfastnesse yea for outward respects make shipwrack of faith and a good conscience yet thus it will be then there will be no safety for incontaminate faith thou wilt either be a Nicodenus to come to Christ by night or if with Daniel thou dost open thy windows publiquely towards Jerusalem thou wilt be cast into the Den of Lions Ecelolius will then turn Renegade and Marcelline will hazard to cast in his grains of incense to Idols Demas will forsake all for this present world S Peter himself will scarce be a Saint in the Judgement-hall but for fear of a Damosell forswear Christ Thou wilt then be a complicated and compleat slave a slave in thy house a slave in thy person a slave in thy estate and a slave in thy conscience Oh therefore if it be possible shut the City gates before judgement doth enter or meet the enemy afar off before he draw nigh to the City for if teares and prayers and reformation do not stop his passage here will be variety of miseries ye see at his sudduing the City there must be an eminency of repentance or
be ye smitten grove-long to the earth wallow your selves in the ash heap weep till a teare more cannot melt out of your eyes reform till there be not one sinne left for conscience to turn new spy unto and so may repentance be your preservative a kind of Guardian Angell to the City with Nineveh ye may yet be spared But if ye be spared I wish ye not to be secure for if your repentance should intermit or abate in the vigour if ye should fast and fall to your old riot or put on sackcloth and change this sackcloth into new fashions or cry mightily unto God and cry but till the judgement be removed or turn from your evill wayes and wax as exorbitant as ye were before and forbear from the violence that is in your hands and then become as club-fisted as ever the renewing of your former sinnes will but renew your former dangers therefore your repentance must not onely be fervent but firm not onely unfeigned but unchangeable for remember Loths wife remember Nineveh she humbled her self and was pardoned she repented and was spared but she repented but for a time and was spared but for a time she turned again to be Nineveh the wicked and she happened to be Nineveh the miserable a temporary repentance procured for her but a temporary safety God aid not cry the second time nor send a new Jonah to her but he sent a curse instead of a cry and desolation instead of a Prophet she is now ruined into That great heap that was spared because she was That great City Should not I spare Nineveh that great City 3d General part Wherein are more then sixscore thousand persons which cannot discern betwixt their right hand and their left hand and also much cattel Now let us come to the description Wherein are more c. In which observe these two particulars First The principall commodities Wherein are more then sixscore thousand persons which cannot discerne between their right hand and their left hand Secondly The lesse principal commodities And also much cattel First for the principall commodities in which these parts are considerable 1. The receptacle Wherein 2. The season Are. 3. The treasures Persons 4. The quantity Sixscore thousand 5. The surplus More 6. The qualifications Which cannot discern betwixt their right hand and their left hand Wherein First for the Receptacle Wherein Elsewhere had been no credit to Nineveh but that Nineveh was the place in which such choise things are to be found this is honour Wherein From hence observe that Happinesse must carry with it an Appropriation the Appropriation is the approbation of it yea the apprehension and as I may call it the appurtenancy of it that is the most beneficiall Jewell which is worn about our own neck and the comfortable light Intus caâ—are Tullius which doth shine in our own Horison That is the best musick when men do sing within he is a pittifull mason which doth build for others and hath not an house to hide his head in and a lamentable tilth-man which doth plow and sow for others and hath not at the latter end of the year any crop of his own to reap what matter though thousands be recorded for fortunate persons if thy name be not put into the Catalogue Nos es in illo albo Plinius Mihi ipsi balneam ministrabo Aristoph A te tua cura consideratio inchoet ne frustra extendaris in alios te neglecto Bern. de Consid ad Eugen. Quid nobis cum alieno Greg. Naz. or that never such great multitudes are in the bath if thou dost not step in with them A man hath joy by the answer of his mouth Prov. 15.23 when a man 's own mouth can speak satisfactorily and feelingly for that which should truly blesse Let thy care and consideration begin at thy self lest in vain thou beest busie about others thy self being neglected Let us know amongst our selves what is good as Elihu saith Job 34.4 Particular experience is beyond generall relation Why shouldst thou destroy thy self Eccles 7.16 He doth destroy himself which doth not principally make sure that which is proper for his own preservation VVhat have we to do with that which is forraign He that heareth of much and acquireth nothing is like the fool which foldeth his hands together and eateth his own flesh Eccles 4.5 for should he onely see other men put meat into their mouths and not feed himselfe yes his mouth craveth it of him Prov. 16.26 That which a man doth possesse is his proper advantage for neither welfare nor honour law nor gospell peace of conscience nor the joyes of Heaven are usefull to us if we have not a proper title to them Therefore let not the blessing be mistaken but let it be individually our own as ye see it was Ninevehs happiness to have this felicity with a restriction or in the proper ubi VVherein Application First this doth reprove them which know blessings onely by hearsay there are places that have them but do they center at home can they say of their own station Wherein No they have a rumour of much by report but have nothing in their own enjoyment and is not this a wandering kind of comfort Domestica mala graviora sunt quà m ut lachrymas recipiant Herod l. 3. Se suos discipulos docere decem minis verùm qui ipsum docerent citra timidit atem loqui se ei daturum centum minas Eâ—asm Plut. in Apoph to see fulnesse abroad and want at home yes domesticall miseries are greater then can be expressed by tears as Psammenitus told Cambyses Oh that we should live by the gazel or satisfie our selves by an extraneous welfare What is this but like Isocrates which taught all his schollers resolution in pleading for ten pounds but he would give him an hundred pounds out of a sense of his own timidity which could teach him the like courage if we be satisfied with the endeavours of others to attain to great things and have not the like affections to make our selves happy we are but like the fishes gladioli as Themistocles said of Eretrienses which carry a sword upon their backs but have no heart within Oh therefore let us not be given too much to visit the state of others but let our eyes be in our heads to observe our own condition whether the right blessing be in the right place Let every man prove his own work that he may have rejoycing in himself alone and not in another Gal. 6.4 Oh let us not talk of dainties and tast no delicacies our selves or speak of banks and have no treasures in our own possession or tell tales of Heaven and have no heavenly interest and evidences for this were but to be imaginarily happy or implicitely blessed Therefore let us plead out our own entail to felicity and bring it home to the proper place as Nineveh here had it rightly seared for
ravishments the Angels daily visit man as a Partner camp about him as a darling rejoyce over him as a Mirror and convey his soul at last to their own Chantrey to sing a part in their celestiall quire But take man according to his proper Nature and he is a rare creature he was made last and so as a quintessence extracted out of the virtue of the whole Creation yea the limit and lustre of Gods creating power he was made by consultation the rest of the Creatures God made by his authority there was but a Fiat let it be made and every thing received a being but man was made by deliberation Faciamus hominem Let us make man as if there were so many secrets and things of weight and consequence to be considered in man Amb. l. 6. Hexem c. 7. Rupert l. 2 de Trin. Cuspinian that the wisdom of the whole Deity was summoned to conclude upon them as St Ambrose and Rupert hold He was made a Lord the son of Macrinus is said to be born with a Crown on his head sure I am man at first was constituted Prince Scanderbeg it s said came out of his Mothers womb with the shape of a sword in his hand Pontan l. 2. belli Neapolit but man it was that carried the commanding sword for all Creatures were made subject to him in so much that Hugo doth bring in the whole Creation Vide oh homo dicit mundus quomods amavit tâ— quia propter te fecit me servire tibi quia propter te factus sum ut servias illi qui fecit me te me propter te te propter se Hugo in Didasc l. 1. Vt eadem spectaret unde illi origo est Lact. de Opisic Dei l. 2. c. 8. crying out to man See O man how the Lord loved the he made me to serve thee that thou mightest serve him me for thee and thee for himself he was made a rationall Creature other Creatures had their properties but none such a perfection no he it was that was to order all things by discretion and judgement yea to stand upon earth and to pry into the heavens that he might look up to those things from whence his first beginning came for man was made to contemplate upon the Creator he was made to be the draught of Gods own face for after God had finished the rest of the Creation he set up man as his Picture or the Creature wherein the Creator might seem if it were possible to be effigiated or represented Let us make man according to our image and similitude that man should be a kind of terrestriall Deity or earthly Numen amongst the Creatures Augustus Caesar seemed to carry spots like Stars upon his brest Sueton. Lacrtius Pyâ—hagoras had a thigh like gold and was every where so beautifull that his schollars thought him to be Apollo Magnes of Smyrna was so comely that he was carried up and down from City to City to be seen Suidns and the Magnesians were so taken with him that the very sight of him bereft them of their judgment Antinous a Bithiâ—tan was so admired by Adrian the Emperour for his rare feature Volater l. 23. Anthropolog Porma vero fuici venustate adeo â—â—ira ellâ—nti ut plâ—stes vâ—l piclor illius imaginem nullus potuit exprâ—mere Plut. in Demetrio that the Emperour at his death built a Temple for him at Mantinea a City in Egypt and stamped his Image upon his coyn Demetrius Poliercetes was so surpassingly fair that his physnomy could not be taken by any Painter But if all the pure complexions that ever were upon earth could be presented what were they to my matchlesse Paragon to amiable Adam No God himselfe was so rapt with him that he seemed to be the pleasure of the heavenly eye for when God had viewed every thing he had made he onely said It was good but so soon as Man was created it is said God saw every thing that he had made and behold it was very good Gen. 1.31 as if the making of Man had added an Ornament to the whole Creation and indeed it was so for God doth take this Creature as the principall Impress both of his power and honour Man is the glory of God 1 Cor 11.7 What should I speak more of this peerlesse Creature he is so excellent that he is Gods intimate favorite God doth weare his Crown sit in his Throne spread out his wings stretch forth his right hand open his brest listen with his ear search with his eye give Lawes Covenants Promises Visions Inspirations infusions Mysteries Sacraments meerly for mans benefit yea he doth send down his Angels his Spirit his Son keep a Book of Remembrance and a Book of Life for his sake he doth enlighten him when he is blind guid him when he is wandering redeem him when he is lost and will raise him when he is dead he never doth leave him till he hath justified him at his Throne and glorified him in his Kingdom God made the world for Man and he hath dressed up his own Court for Man that he might see his face enter into his joy live in his sight and reign in his presence seeing then man is thus dear unto God how are men blessings wheresoever they breath or tread yes the earth is beautified in having such Creatures and Nineveh happy in enjoying such persons Wherein are persons Application 1. This serves first to exhort man to know his exccellency Man if thou dost oppose God and despise thy Superiour I know not how to make thee meane enough but if thou dost submit to God and honour thy superiour I know not how to make thee great enough It doth delight me to see a bright creature come out of the slime heap and to see these slimeheaps such actuated Models that they should have the whole world wait upon them and heaven gaze upon them that the Creation should bow before them and the Creator himselfe how down to them that Sons of Adam should be such a glorious progeny yea that dust and ashes should excell the Sun in brightnesse that so many secrets should be in these narrow closures and such rare endowments in these little boxes that it is a mystery even to search man that his birth is so strange for I am fearfull and wonderfully made and his gests so singular for he is girded with power and hath as it were the strength of an Vnicorne that man is a kind of marvellous and mighty spirit in the world that it is man that finds out all the rare inventions studies out hidden causes the Day book of present Accidents the library of Antiquities eminent in disquisitions famous in experiments sounding the depth of the Seas taking the heighth of the Stars not an Herb but he doth know the virtue of it not a Gem but he doth understand the value of it skilled in the variations of nature
vicissitudes of events changes of States in Mineralls and Meteors Thunders and Comets Influences and Constellations as if he had a Chamber in the bowels of the earth a Closet under the hollow of the Moon or a Study in the eighth sphear which hath the lips of knowledge and the minde that hath understanding which hath Orpheu's harp in his mouth and can draw Congregations and Kingdoms after him with his tongue which is the curious Observer and the eloquent Oratour which hath wrought all the strange feats setled all the Ordinate rules atchieved all the Conquests and reered up all the Monuments which are upon earth Oh Man what weight and wonder do there lie couched in thee Lord what is man that thou shouldst be so mindfull of him and the son of man that thou shouldst so regard him But Lord what is man that he should be so unmindfull of himself and the Son of man that hee should so little regard himself Oh Man how hast thou wretched thy self God made thee a Lampe and thy light is extinguished he did set thee upon thy feet and thou hast brought thy self to thy knees thou shouldst be the splendour of the whole world and thou hast made thy self a scandall a blemish a curse to thine own being where are thy primitive engravings where are thy Creation prints Oh Lucifer how art thou fallen from Heaven thou Son of the Morning Bern. Lucifer is become Noctifer instead of a Moning-star a Night-Orbe a Star fit only to shine in Hades the Region of darknesse So oh Man how hast thou eclipsed thy brightnesse where is thy wonted fulgour where are thy morning beams no thou art now instead of a wonder an astonishment and fright for he is a rare man which doth live according to his endowments and act according to his priviledges instead of those Ornaments that were wont to be seen in man there are now so many torments of Soul Tot animael tormenta Jeron Tota sua viscera serpens concutit imprimendae malitiae pestem vomit Greg. Ego adolescentule non ob patrias sed proprias cujusque viri virtutes mercedem munera dare seoco Plat. in Reg. Imper Apoph yea Man is so envenomed as if the serpent had stirred all his poysoned entrayles to infect him Whatsoever our Forefathers deserved for vertue and piety yet can wee challenge their honours no we are degenerated and so have forfeited all their rights as Amigonus the second when a debauched Souldier came to ask his Fathers Salary said to him no I pay stipends to Souldiers not for their Father's but their own vertues Oh man how shall I deplore thy disfiguration and deformation thou knowest not thy self to be Man thou hast scarse any part of a Man about thee setting aside thy visage what affections or actions hast thou to declare thy selfe to be Man thou hast beauty in thee to be the Lure of thy Iusts strength to be the Club of thy passions wisdom to be the Craftmaster of thy damned policies dominion to be the Rentgatherer of thy covetousnesse and the Wardrobe-keeper of thy pride what man-like thing is there discernable in thee no thou hast perverted every excellent thing in thee to the satisfying of thine own vitious and pernicions desires and designs Man being in honour may be compared unto the beasts that perish It is worse to be compared to a beast then to be born a beast for a man naturally to want reason is tolerable Pejus est comparari quà m nasci naturaliter non habere rationem tolerabile est hominem verò ratione decoratum esse irrationali creaturae comparari voluntatis crimen est Aug. Homil. Heu tristis lacrhymosa mutatio Bern. s 35. in Cant. but to be endowed with reason and to be compared to the unreasonable Creature this is the crime of the will Oh sad and lamentable change that Man which was the Inhabitant of Paradise the Lord of the Earth the Citisen of Heaven the domesticall servant of the Lord of Sabboths the brother of blessed spirits and Coheyre of the Heavenly Powers should now by a suddain change be turned out of himself and become a beast as if for the generality here were nothing but Dens for savage Creatures Cribs for bruits and Stalls for beasts that it was not so dreadfull for Loths wife to be changed into a Pillar of salt Miriam into a Leper Saul into a Phrentick as for Man to be changed into a Beast A beast indeed who must not onely be rid with a bridle or pricked with a goad but he doth wallow in the mire and doth he down in dung which hath mind of nothing but inhumane barbarous obscene filthy beastly and brutish things And would to God that this were his last and worst change but I doubt there is another Metamorphosis to be found of him that he is changed into a Fiend and a Devill for the Devill is his Companion and Counsellor his Leader and Lawmaker no Conjurer more conversant with his black Daemon nor Witch with her familiar spirit Insomuch that it may be said to too many that the God of this World hath blinded their minds that the Prince of the air doth work in the children of disobedience that a lying spirit is in their mouths that the Angell of the bottomlesse pit hath locked them up in close prison that they are of their Father the Devill that the Devill is entred into their hearts yea that Sathan hath filled their hearts to lye to the Holy Ghost Oh Men then where is your Manhood what Monsters and Prodigies are ye become that ye should be turned into Beasts and Devills Is this according to the honour of your nature the perfection of your endowments Oh look with shame and horrour upon this wofull evirating or disâ— humaning your selves and reassume your first dignity live answerably to your qualifications be Men and assure your selves if ye glorifie God as he hath enabled you that ye are the Beauties in your severall Stations yea that the Earth hath no greater Ornaments then Men ye may see it here in Nineveh which had not more rich and pretious things to be found in it then these Persons Wherein are Persons Secondly this doth serve to present to the City her treasures these living souls are your lasting Excellencies As Cornelia being the Mother of the Gracchi she brought forth her two sons Haec sunt ornamenta mea Plut. and said to the Romane Ladies which delighted in other things These are my Ornaments so when ye have viewed all the principall things within your walls Sicut pascua sine armentis non sunt speciosâ— sic nec civitales sine Inâ—olis Epictetus yet these are your true Glories As pastures are not gracefull without Heards so no more are Cities without Inhabitants As Lycurgus called men the walls of Cities so are they the Decorements of Cities If your walls were made of Alablaster your streets paved
it was enforced to raise up a shamefull Army of slaves but these fears are not yet come upon you for the Lord your God hath blessed you and ye are as the stars of Heaven for multitude Deut. 1.10 yea we might almost say to you that ye are a great people which cannot be numbred or counted 1 Kings 3.8 ye know the bounds of your City but which of you all do know the vastnesse of your Inhabitants oh your Vine doth hang full of clusters your ricks stand thick with corn ye have a rich Banquet served up with variety of services your quarry is large your book in solio hath so many pages in it that there want figures to number them how much liquor is there in this spacious Winepresse how many sockets with bright lights shining in them are there in this mighty Branch Oh ye are a great City and a great People If blossoming and budding and filling a place with fruit be a blessing how high ought the tone of your Magnificat to be the sound of your hymn ought to be little inferiour to the noise of the Hallelujah in Heaven It is a blessing when God doth fill the face of the world with Cities Esay 14.21 but it is a greater blessing when God doth fill the face of a City with the amiablenesse of Inhabitants and is not this your happinesse yes oh that ye could see it that ye could sing to the honour of it that ye had learned some speciall Antheme or some Psalme of degrees for it that ye would make it not your boast but your exultation not your pride but your praise not your glory but your glorifying Sure I am few Cities upon earth have a greater incentive of celebrating for as Cyprus was called Macaria the Happy Island for fruitfulnesse of ground so may ye the Happy City for fruitfulnesse of people Knowls in his Turkish Hist Your sons grow up as the young Plants and your daughters as the polished corners of the Sanctuary hither the Tribes go up even the Tribes in their Order ye are sown with the seed of man yea your seed is as the dust of the Earth ye have enough to answer all Nations in traffick ye have enough to answer your enemies in the gates ye have planted whole Countries beyond the Seas and ye have a Noursery yet left to make wast plains and wild wildernesses Orch-yards and Gardens Ye have the double blessing amongst you the blessing of the backet and store Deut. 28.5 and the blessing of the breast and womb Gen. 49.25 What a large Ordinary is this City how many Tables are there here every day spread to satisfie hunger what a spacious Bedehamber is this City how many Couches are there every night here prepared to refresh weary souls What a spring of people is there here the breath of life never stirred quicker in such a quantity of ground Nature here doth shew her organizing art this is one of her gendring Receptacles The Myrmidons were so many that they were said to be begotten of Pismires and this City doth so abowâ—â—d with people that it may be called one of the Ant-heaps of the earth the Curetes are reported to be begotten by a stroke upon a Mountain and living persons do here so abound that they seem rather to be strook out then brought forth their encrease is so plentifull and speedy that a man would think that they came up like spring-flowers to garnish the City or that they were rained down from Heaven by the vertue of the sweet Influences of the Pleiades Oh look about and see that if these Persons be your treasures how fast your mint do go and what incredible heaps ye have in banks ye are the skinned and fleshed City the true Corporation indeed for here are enow to make up not only a body Politique but a Republique of bodies if all your bodies should appear at once ye would scarse have streetroom enough for them they would adorn your City more than your hangings of Arras at the most publique shew Every place is so thronged with them that people can scarceget passage every dwelling so stored that there is scarce an empty house to be found your births do so exceed that ye can scarce build fast enough to house them the branches have almost as much timber as the stock of the tree the land without the inclosure is almost as fruitfull as the ground within the hedge your Suburbs do almost vye multitudes with the City These slifts which have been taken from you are grown up to a wonderfull height The daughters which have come out of your womb do equall the Mother in pedigree and progeny But are the people treasures are ye affected with these treasures have ye done honour to the Lord of the Mine that your City is sprinkled scattered heaped and wedged with these treasure that yee are filled with these pretious and pleasant riches as Solomon saith that these glistering pieces are in every corner that your wealth cannot be told that there is no end of your riches did ye ever open your Coffers look upon your riches blesse your selves and blesse your God in this abundance oh if a multitude in the Hebrew doth come of a verb that signifies to make a noise Strepuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. in Hecuba Populus civitatis robur Dionys Halic l. 3. and to congregate in Greek doth intimate as much as the sand if a multitude be a weighty thing and the people be the vigour and strength of the City if there be no greater happinesse than to see a people led like a flock Psalm 77.20 and to have the noise of a multitude in the mountains as of a great people Esa 13.4 and to have people to flow to the mountain of the Lord. Micah 4.1 and to have them encrease as they have increased and to be sown amongst the people Zach. 10.8 9. yea if the glory of a City be to be full of people Lam. 1.1 and the honour of a King be in the multitude of his people Prov. 14.28 then how are ye bound to magnifie God for this lowd sound in the City for the quick sand which run up and down by heaps in the City for the City weight and the City strength the huge bone and the backbone as it were of the City to see people flock and flow increase and fill and grow up to the number of multitudes Did ye ever look upon the goodly house that God hath given you and see how richly he hath furnished it for you Did ye ever mark your golden Cup and consider how God hath fillled it brim full with people people shining amongst you like the Sun beams or lying as thick as the dew upon the grasse Did all the bells in the City ever ring the trumpets blow and the wind-instruments play I mean your thankfull lips make melody to the Lord for
the People No I doubt ye have forgotten your people that though they daily face you and their clappers strike in your ears yet that ye are both blind and dumb in extolling God for this high speeched favour What Hecatomb have ye ever offered for this numerous blessing Have ye ever sung Hosannah in the highest for this high mercy I question whether ye have an Altar in the City for this service or whether the smoak of the sacrifice hath bin seen ascending Have ye told over your people in heaven and sent up a bill to God Almighty of your multitudes and wrot in the bottom Sit nomen Domint benedidum Let the name of he Lord be praised for this populous City No I am afraid ye have too much silence closing up your lips and too much ingratitude sticking upon your heart strings that God hath not heard from you a great while concerning the state welfare prosperity innumerability of the City that ye have not sent him word how the people do how this City is stocked with people and what quantity of these treasures there are Would ye have a City with bare walls or these gorgeous buildings stand without Inhabitants ye deserve it if God hath given you houses and housholders and hath breathed the breath of life into every living person amongst you and ye will not so much as give him thanks for this quickning mercy Therefore as ye cannot shew to the world a greater Ornament of your City then your people so present this people to God as your City-Benediction let it be the cry of your streets and the charme of your Pulpits an extasie for the people a Rhapsody for the multitudes Oh for this keep your solemn triumphs and hang up your banners for Tokens Study the flesh-song the womb-streynes as ye have the people-blessing so learn the People-ditty let young Men and Maydens old men and Babes Bride grooms and Brides Masters and Servants Liverymen and Senators Princes and Judges Closets and Galleries Chambers and Chappels Towers and Temples City and Suburbs Heaven and earth eccho and rebound with varied notes of a Canticle upon the Persons For that Persons in great multitudes are a great blessing ye may see it here by Nineveh who hath it mentioned as her high felicity to reckon Persons by thousands Wherein are sixscore thousand persons Secondly This serves to eye your present blessing that ye are yet preserved in your thousands Ye are yet a populous City and the Lord God if it be his blessed will make you a thousand times so many more as ye are Deut. 1.11 But if the Arrow that flyeth at noon day Psal 91.5 should glide amongst you how many wounded brests would there be If God should send the Pestilence amongst you after the manner of Egypt Amos 4.10 with as consident a foot as ye now walk yet then with the Magitians of Egypt ye would not be able to stand because of the boyles Exod. 9.11 If Hippocrates were then amongst you with his precious odours and sweet oyntments to persume places If Miadererus were shooting of Guns in every corner of your streets Quercit in Diet Polyhist Sect. 2. c. 8. Avicen l. 1. Fen. 3. Doct. 2. c. 7. Gal. l. 1 de dâ—sser Feb. c. 4. Paulus Aegin de re medica l. 1. c. 32. because the forceable noyse dissipates the ayr and sulphur and salt-peter with strong sinells purge it If Quercitanus and Avicen were preseribing the strictest rules of dyet if Galen and Paulus Aegineta were giving cautions against Plethorick bodies If Aetius Aretaeus Rasis Rondeletius Albucasis Azaramias Baria Papillia Chelmetius Fernelius Fallopius Georgius Pistorius Georgius Cusnerus Guido de Canliato Gulielmus de Saliceto with the most expert Physitians that ever lived were then teaching you the art how to make Confections Electuaries Pilles Pomanders Cordials Epithymes Frontals Funtanels and to make new sires and fumigations of Storax Calamint Labdanum Ireos Nemphar Dragagant Withy-cole and a thousand other materials for pure smoaks to expell ill sents yet they might be all ineffectuall to prevent that irresistible stroak For I am not yet resolved with some Astrologers that if Saturn and Mars be in dominion under Aries Sagittarius and Capricorn and in opposition to Jupiter that the plague doth infallibly follow nor that it doth arise alwaies from hot and moist ayr Hippoer l. 2. Epidem Galen l. 1. de Temp. c. 4. Avenzoar l. 3. Tract 3. c. 1. as Hippocrates and Galen do hold nor from hot and dry air as Avenzoar conceiveth nor that kindred do take the infection sooner one from another than strangers because of the assimilation of blood as Vido Vidio affirmeth and that Virgins are more subject to it than married women because the spirits are fluid and reteyned and so apt to putrisie as Mindererus holdeth Cels l. 8. de re Med. c. 27. neither do I think that wine is an Antidote against all poysons nor that if a man be well dyeted he may escape any infection Lacrt. l. 2. because Socrates if it be true lived in Athens in many plagues and yet was never touched with it being a man of high temperance But I hold that a Pestilence is the Hand of God as David calleth it 2 Sam. 24.14 and the sword of the Lord as it is styled 1 Chron. 21.12 So that when God will strike or where or by what means is uncertain onely this is certain that whensoever God doth lift up his hand he will strike home Is there a more terrible and dismall blow then that of the Pestilence No it is the noysome pestilence Psa 91.3 and if this stinche come up into your nostrils ye are gone God will make you then smite with the hand stamp with the foot and cry alas Ezech. 6.21 Yea it is a weapon so sharp that it is able to leave a Nation without an heir for I will smite them with the Pestilence and disinherit them Num. 14.12 There is nothing but a burying-place to be seen where a Pestilence doth cleave to a place Deut. 28.21 Behold a pale horse and he that sat upon it was death Rev. 6.8 If this pale horse come to neigh in your streets and death be the Rider such an Horse and such a Rider are able to dash asunder and to dash into the grave many thousands I read of fourteen thousand seven hundred that dyed in one plague Num. 16.49 of twenty four thousand which dyed in another plague Num. 25.9 of seventy thousand in a third plague 2 Sam. 24.15 Paus in Baeoticis C. Rhod. ant lect l. 8. c. 12. Dion Ziphilinus liabell l. 9. Aencad 1. Ensebius lib. 7. c. 21. The Ectenae a people of Baeotia with their first King Ogyges were wholly destroyed with the plague so that the Hyantes and Aeones came in their stead to people the Land A golden Coffer in the Temple of Apollo at Babylon being opened it infected the whole Country with the Pestilence and spread
humours break out in thy skin thine own secret privies stink in thy nostrills On then that many men think to draw a curtain before Heaven and to steal lewd attempts and to cast a mist before the eyes of the all seeing God as if men were safe and secure in some clandestine practises no these Cheats thou maist put upon men thou maist daily decoy and delude thy brethren thou maist be such a riddle that all the earth cannot enterpret thee but there is no such sin-sophistry to be used with God Almighty As he doth know his own decrees his own honour his own laws the leaps of thy invention the whirls of thy affections and the pitchings and intrenchings of thy resolutions so he doth know all thy trespasses Herodot l. 3. As Phydaena found out the counterfeit Smerdes by his cropt ears and Augustus Caesar the Pseudo-Alexander which pretended himself to be the Son of Herod by his rough hand Joseph Antiq. l. 17. c. 14. Polyaen l. 6. P. Jovius and Sisyphus the thief Auâ—ylochus who stole his cattle by the privy brand which he had set upon his beasts feet So God hath his fecret marks and tokens whereby hee doth know all thy sinns Muleasses hiding himself was found out by the smell of his odours so God will follow thee and find thee by the sent of thy sinnes Oh then do God know and dost thou offend do he see and dost thou transgresse Will he sorce the Queen before me So will wee violate Laws in the Lawmakers presence what despise Gods sight contemn his very eyes Oh consider this ye that forget God which invent and attempt horrid and prodigious things as if ye carried every thing in secret and had shut God out of the room and conveyed your selves into such lurking-holes that God heard not a word of your counsells nor had not the least hint of your designes Oh yes he is in the midst of all your plots and the great Note taker of all your passages Oh then are all your studies and stretches stirrings and steps in Gods eye doth he keep records and hath he volumnes of all your disordered proceedings then if the discovery of one sin doth so trouble you in this world how will the bringing to light such execrable and infinit sins confound you If the man which hid himself in a Cave that Hercules might not see him Erasm in adag seeing him one day passe by the Gaves mouth at the sight of him fell down dead then ye which tremble now so much as so ye must do if ye be not Atheists at the thought of a discerning God then when ye shall look upon him with your guilty eyes and he look upon you with eies like a flame of fire how shall ye see him with amazement ye that now dread not Gods eye shall then call to the Rocks to cover you and the hills to fall upon you and hide you Oh then that I could instill a sense of Gods presence into you and make you feel him in your brests brains eyes lips pinching hands and crossepacing feet that I could shew you the Angells writing out your inditements against Doomsday or get you to turn over the leaves of those Books which will be opened against you at that great reckoning Is God ignorant of any of your crimes no he can reckon up errours and additions for ye see hee doth here number out to Nineveh her thousands and the Surplus Wherin are more than sixscore thousand persons Thirdly this doth shew Sabellic l. 51. that if God be skilfull in the number of a City he is as skilfull in the number of his elect If the Aegyptians carried the scheme of Antiquity in their brains and yet at that time had no library in their Country if Anthony the famous Aegyptian could say all the Bible by heart Aug. Prolog l. 1. de doctr Christ and yet never learned letters if Cyrus said it was a shame for a Generall not to be able to repeat the names of all his Commanders as well as a Surgeon could the names of all Instruments and therefore there was not an Officer under him but he understood who he was Zenoph l. 5. Exped if Portius Latro could utter every thing which he had conceived or came ever into his sight as well as if it had been written before him Senec. l. 1. Deâ—lam if Franciscus Cardulus Narniensis could rehearse two whole pages backward and forward after once reading to him Alb. in desc Vmbriae Cicero then doubtlesse the Omniscient God is not unacquainted with them which are most dear to him his Elect. No man doth forget though never so old where he hath laid his gold much lesse God where hee hath laid this rich treasure The foundation of the Lord remaineth sure the Lord knoweth who are his 2 Tim. 2.19 these Hidden ones Psal 83.3 cannot be razed out of his remembrance these sealed servants Rev. 7.3 cannot be expunge out of the roll There are a people written in the earth Jer. 17 13. and their memory may be compared to ashes Job 13.12 but there are a people which are graven upon the Palms of Gods hands Es 49.16 to whom God hath given an earnest 2 Cor. 1.22 which are sealed with the holy spirit of promise Ephes 1.13 and written amongst the living Es 4.3 that God can as soon reverse his decree and change his own essence as forget these All the miseries upon earth all the Devills in Hell cannot wrest one of these out of the hands of God Praescientia est unam quamque rem antequam eveniat videre id quod futurum est pruisquam prasens sit praeviderâ— Greg. lib. 1. Dialog Datur certus numerus electorum qui nec augeri nec minui potest Aquin Praescience is to see every thing before it come to passe and to foresee every which is to come before it is present So that the faithfull are all penned down and registred There is a certain number of the Elect so that it cannot be increas'd or diminishd Try out therfore thy predestination-prints yea give all diligence to make thy vocation and election sure and thou canst not lose thy priviledge nor thy Crown The number of the elect is known for God could reckon up the thousands in Nineveh and the Surplus Wherein are more then sixscore thousand persons Which cannot discern between the right hand and the left hand 6. Now let us come to the qualifications which cannot discern between the right hand and the left hand In which words there are three things considerable A defect which cannot The determination discern The degree between the right hand and the left hand First for the defect Which cannot From hence observe That some things carry an impotency in them Nothing can work beyond the Sphere of the activity The creature is finite and so limited in power David would not exercise himself in things too high for him as
may lye in the Clink he may live in his Lordships but we live in an Almshouse we have nothing to support our souls but prayers nor to relieve our bodies but to go feed upon pitty wee might have been a Wonder we are a Warning we might have been as Splendour we are a Terrour Oh let all Parents quake at the câ—oice of such Trustees Oh let all Orphanes tremble at the thought of such Executors we are discerpted we â—hew you our broken bone for a Spectacle we are excoriated we leave our skins for a fright We can but seale up our sense of such perfiâ—â—ousnesse with cries and curses Is this only a passionate complaint are there no bleeding instances to be produced yes most wofull precedents Demosthenes having a large Patrimony left him by his Father Plut. in Demosth his Tutors as Executors were then called sopeâ—verted the benefit of it to their own ends that what through cove ousnesse and what through carelessenesse they wasted all insomuch that there was not enough left at last Victor l. 6. var. histâ— 8. to pay the School-Master of Demosthenes Antiochus and Philip King of Macedon having the Kingdom of Egypt left to their charge till Ptolemtes Son came to age they shared the Kingdom between them and exposed the Orphane to go seek subsistence Lucius Tarquinius having the Son of Ancus Martius committed to his care Sabel 4. l. Ennead 8. carried him out to hunting and possessing himself of his means never suffered him to return but drove him to wander abroad for a being Andronicus Comnenus being kinsman to Alexius the Son of Manuel though he had sworn and taken the blessed Sacrament to be true to him as a faithfull Guardian Nicetas yet he deprived him of all Murziphlus the great Confident of Isaacius the Greek Emperour to whom he communicated all his secrets and at his death trusted him with the tutelage of his Son most wretchedly thrust the young Infant out of his just possession telling the people Cuspin that the Empire had need of a Man and not a child to govern it What shall I need to alleadge more confirmations when our own age is too deplorable an example Every Country and Court doth cry out of the false Executor The Father may bequeath what he will at last there is nothing found of his Goods but in the Inventory or of his Estate but in Bills of laying out the poor Orphanes come out of these mens hands so full of stripes as if they had lived in some Correction-house they must redeem their selves from this captivity as if they were some slaves of Algier There is no yeare of Jubilee divers times that can set them into their just possessions nothing but the day of Resurrection to repair their damages these insatiable Creatures drink out the Vessel to the very Lees they fell down a whole Forrest of meanes till they leave nothing but stocks and roots what have we amongst us but the Infants Elegies or the Orphanes Threnes We are the Land sprinkled and dyed with the teares and blood of the fatherlesse Oh that such men should name their selves Christians is there such in justice to be found amongst Turks Oh that they should think to leave behind them a flourishing issue will not the curses of these injured Creatures consume their posterities out of the earth Oh that they should ever hope or speak of heaven for if no unclean thing shall enter into the new Jerusalem then how shall these get passage which are polluted and besmeared with blood How shall they be able to look upon the faces of their dead friends at the last day whose harmlesse Infants they have worried how shall they be able to meer these Orphanes at Gods judgement seat whom they have shouldered at many a Tribunall Oh the criminations of the Father the execrations of the children will draw out a confounding sentence from the lips of such a Judge All ye then that have either sense of honour desire of welfare prickle of conscience or expectation of heaven deal more justly with speechlesse and helplesse Infants Is it not a shame to crush spawns to crop buds to teare up the root of new sown Corn to damnify and destroy them who have neither wit nor reason to apprehend an injury And is it not so with Infants Yes they have so little jugdement that they know not their right hand from the left Which cannot discerne betwâ—en their right hand and their left hand Fifthly This serves to shew That seeing God would spare the lives of children because they were such undiscerning Creatures that it is the height of cruelty to spill the blood of Infants For though it be an heavy â—hing to kill Champions yet is a sadder thing when children are dashed in pieces at the head of every corner of the streets Nah. 3.10 When there is no compassion taken of the young Deut. 28.30 When Children are brought forth to the murtherer Hos 9.13 Esau could not be expected to be more cruell then to slay the mother with the children Gen. 32.11 Pharaoh was not a worse butcher then to kill children Herods shambles were not filled with worse meat then with the limbs and quarters of slain and slaughtered Infants Oh that they which have newly taken breath must breathe their last that they which are newly come out of their Mother wombs must be sent unto Natures back room that they which have not seen the world must be driven out of the world that they which have not walked beyond the Gradie must set their last step and if not walk yet be hurled into the grave that a Father cannot any longer look upon the reflex of his own face nor a Mother cannot keep any longer in her arme the beloved fruit of her own wombe that the Murtherer fights with Infants as if he were fighting with Giants or knocks down children which cannot stand upon their leggs as if he were braying Zamzummins which unsheathe a bloody sword against them which are ready to smile in his face and stretch out their dismall hands to ruine them which are ready to stretch out their sporting hands to recreate him that green fruit must be plucked from the tree and the spark newly kindled be quenched that childrens blood must dye the Souldiers Ensigns and the victorious Pompatick must vaunt himselfe Conqueror of Infants that he must have such soft flesh to set his rough foot upon and turning slaughterman he must turn butcher of Chickens that the City he thinketh doth not eccho rightly til it be full'd with the shrieks of Infants nor the stones shine bright enough for his barbarous eye till they they glister with the blood of Infants A sucker of new layd Eggs a drinker of wine in the Must a feeder upon Gnats a Caniball of Infants Is this Chivalry is this prowess and puissance Whatt o blow the Trumpets over slayn children to sing an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conquering song
a Table in the Wildernesse tell the distrustfull Prince of Samaria when an Asses head was sold for fourscore pieces of silver and a cab of Doves dung for five pieces of silver that in a short time a measure of sine flowre shal be sold for a shekel and two measures of Barley for a shekell no it is a simple dream for If the Lord should make windows in Heaven should this thing be 2 Kings 7.2 So tell us of any hopes of redresse when Gods heavy hand presseth us sore no these are but conceptions of lunatick braines are these things possible when shall these things be they will never be we have lost all our courage upon a defeat and our faith in a dysaster then we sob and suspect and fret and murmure and despond and despair as if God had never called his Son out of Egypt nor led home his Captives again from the close Prison of Babylon Art not thou of old oh Lord our God our holy one Is the Lords hand shortned Oh cast not away your confidence which hath great recompense of reward Heb. 10.35 Come out of this swoon therfore ye fainting creatures breath again ye dying creatures let blood appear in your pale checks and speech be heard from your dumb lips hope in the bottom of Dungeons God can deliver you if he will though the Furnace were prepared seven times hotter then it was before If Mordecai be of the seed of the Jews thou shalt not prevail if this thing be not of God it shall not stand God can send a terrour amongst the Midianites he can put an hook into the nostrills of Senacherib The bush burnt with fire and the bush was not consumed the Keeper of Israel liveth and neither doth slumber nor sleep Faithfull is he which hath promised his promises are Yea and Amen The Lord can light your candle the Lord can lighten your darknesse Though the house of Israel be sifted like as Corn is sifted in a sieve yet not the least grain shall fall upon the earth Why should ye not trust in this little Sanctuary why should ye give all for lost when The eternall is your Refuge Light is sown for the righteous and gladnesse for the upright in heart As the Shepheard taketh out of the mouth of the Lion two legs or the piece of an ear so shall the Children of Israel be taken out that dwell in Samaria in the corner of a bed and in Damascus in a Couch Their Redeemer is strong the Lord of Hosts is his name he shall throughly plead their cause God will have pitty upon his Saints for he doth pity Beasts he wil spare his Church for he doth spare Cattle And also Cattle Sixthly this doth serve to exhort man to maintain his priority for God doth first name the person before he doth name the Cattle Oh then that that which is but put in the Additionall should exceed that which is placed in the Principall thus the servant should be better then the Master the living Creature then the regenerate Creature that the greatest brightnesse should not be seen in him which is the Image of God or the greatest lustre should not be found in him who is appointed to be made up amongst the Jewels Oh it is shame and scandall when man is sent to the Creature to learn his duty as go to the Pismire ô thou sluggard The Stork knoweth his appointed time the Turtle the Crane and the Swallow observe the time of their comming but my people know not the judgement of the Lord. The Ox knoweth his Owner the Asse his Masters Crib but Israel doth not know my people doth not understand Oh it is an heavy thing when the glo-worm doth outshine the star the scholler in the Primer is more learned then he in the high Form when the Creature is more perfect then man yet how often is it seen that the Beast doth get precedency of man Vestes non mutant bestiae Pliny for the Beast doth not change his rayment but man doth affect change of raiment the Beast is satisfied with that which is necessary but man though he hath a narrower mouth yet he hath a larger appetite the Beast doth follow his instinct but man neither his principles nor conscience the Beast hath his particular excellency the dog the horse the Elephant the Unicorn have their severall properties but man hath nothing in him that is singular and supereminent the Beast can endure hardship but man no afflictions the Beast can communicate one with another and in their kind expresse their desires as a great Philosopher said he knew the parly of birds and the speech of Beasts but man is a reserved Creature and unsociable the Beasts can pitty one another and help each other as they are able in distresse but man is mercilesse and unsympathising the Beast is tractable but man is stubborn the Beasts can live peaceably in the same pasture but not man in the same Country the Beast is a thankfull Creature but Man ungratefull the Beast doth relent to him that doth yield but man is inexorable the Beast will not prey upon them of its own kind Satis est prostrâsse Leoni not Lion upon Lion or Tiger upon Tiger but Man will devour his own neighbour yea his very brother Oh then see how man hath lost his priority hee may go to school to the meanest Creature Man should teach Beasts and Beasts may teach Man Oh Man blush at this disparagement and be dejected that the Beast which doth look downward should be more noble then thou which hast a face which doth behold the Heavens and a soul little inferiour to the Angels that Dens and Caves and Sties and stalls should leave the Creature more perfect then thou art which hast Schools and Academics and Councell-chambers and Scriptures Temples and Sacraments Oh therefore recover thy priviledge regain thy prerogative thou shouldst be Superiour to all Creatures for thou wert appointed to be Prince of all the Creatures the beast is but sensible thou art intelligent the beast hath but a perishing nature thou hast an immortal substance the beast hath but thee and its fellow Creatures to instruct him but thou hast God and his blessed spirit to inspire thee the beast doth tread in mire and wallow in his own dung but thou hast a laver and the blood of a Redeemer to rinse thee the beast is but appointed for this earth but thou art designed for heaven oh therefore live according to thy Creation expresse thy selfe according to those purposes and decrees which God hath sealed with an intention to thine honour thou art the prime and predominant Creature therefore carry an excellency along with thee Remember that here thou art a Prior that God hath given thee the chiefe place for God would first spare the Persons before the Cattle the Cattle are but brought in in the additionall And also cattel Seventhly This doth serve To elevate man to aspire after
taste not well home-bred Artisants have little employment Alexander liketh not long the Graecian habit Tiberius would wear no silks of his own Country Vitellius would eat no Mullets but such as were fetched from the Carpathian Sea So with us our own Teachers are men of no brain we have scarce a Preacher that can speak sense to this intelligent age this man is too deep and that man is too shallow this mans Arrowes do drop short and that man doth shoot beyond the mark this man hath no lungs and that man is too stridulent I see many a solid Divine cryed down such as learned men admire illiterate men deride We are so choise of our Pulpit-men that I think we would have Samuel raised out of his grave to Prophesie to this Nation or send for some Angel from heaven to be our Pastour and yet if either of these had continued awhile amongst us the one might be sent back to his Sepulchre at Ramath and the other returned to his upper loft We are not like to be Converts for we have none that can teach us the penitentiall art we cavill at our Prophets though we know their delegated power and conspicuous abilities whereas Nineveh was not so scrupulous about her Messenger but doth even accept of a stranger 3. Nineveh doth indure sharp Doctrine for though Jonah cryed Yet forty dayes and Nineveh shall be overthrown yet there was no offence taken but what Prophet without hazard could deliver such a message in our streets no we would be readier to brain the Prophet Innocentissimo viro oâ—ulos esso di jussit quod ei in illis que injustè appetchat obstitit Fulgos l. 9. c. 5. Cromer l. 4. than to lye at his feet and to clip out his tongue than to attend to his cryes as Beniface the 7th plucked out the eyes of Cardinall John because he opposed him in his unjust desires and Boleslaus the second King of Polonia killed Stanislaus Bishop of Cracovia because he severely reprehended him Prophets in these dayes must rather put a Flute in their mouthes then a Trumpet and come with a Paper filled with nothing but joy and glee and blisse rather then with a scrowl written within and without with nothing but lamentation mourning and woe How grim are our looks upon an increpating Teacher how tetricall are we to a challenging Messenger He that doth strike at corruptions had as good go and smite at the holes of Aspes he that doth threaten Malefactors had as good go and wrastle with Bears Oh Jerusalem Jerusalem thou which killest the Prophets and stonest them which are sent unto thee We must have our praises sung out in the Temple and have the Pulpit for nothing but Panegyricks to be made the Non-pariles of Religion and to have all the Encomiasticks that belong to true virtue attributed to us as the Cities of Achaia sent all the conquering Crowns of Musitians to Nero as to the Prince of Musitians We keep so many Preacher but as so many Limbners or Heraulds Sueton. or Confectioners or Minstrels If they come to be Proposers and Opposers Restrainers and Rebukers to give a sanctuary-gripe or a Pulpit pinch to hold a Razour over our heads or to shake a scourge in our eyes to style us sinners or God a Judge Vae vobis they are fit for nothing then but Clinks and Gibbets Jonah may escape well enough in Nineveh but he would not come off with so much safety here Oh we would live at case in Sion and have our taste remaining in us without stirring we had rather be hung up with the silken halter of flattery then be put in mind of the hangmans Rope and go to destruction laughing then be frayed before hand with the noise of ruine Ye Preachers saith the Age dip your tongues in Oyl supple your doctrines apply gentle plaisters sow pillowes under every arm-hole cut out complying shreds or else ye will want the countenance and preferment of the times beye cautious or else ye are neither acceptable nor secure A resolute Prophet doth stand upon a precipice if he doth discharge his conscience he will not keep his ground How often hath truth here been jayled bondage at the heels of him which here doth denounce vengeance This Land cannot hear a menacing Messenger though the streets of Nineveh could heare Jonah threatning Yet sorty dayes and Nineveh shall be overthrown 4. Nineveh doth apprehend danger for Jonah hath no sooner pronounced the judgement but the people of Nineveh believed God that is they verily thought and resolved that the state of their City was upon the point of destruction at the brink of ruine But we have no such credulous brests nor believing hearts Tell us of dangers no we defie such seditious Preachers such tumultuous Prophets calamity is but your jealousie danger but your discord perill but your peevishnesse We are a righteous people and not to be punished we are a formidable people and not to be frighted they are a scandalous people which accuse us of sin they are an audacious people which terrifie us with judgements we have graces enough to make all the Devills in Hell recoil we have prayers enough to petition away all plagues wee have ships enough to shoot away all enemies from our coasts Knolls in his Turkish Hist we have speares enough as that French King said who went w th 200000. souldiers at his heels against the Turk to uphold the Heavens if they should fall We are quiet and secure after the manner of the Sidonians Judg. 18.7 Our houses are safe from fear Job 21.9 We are at ease from our youth Jer. 48.12 We can dwell in Cities without gates and bars Jer. 49.31 We stretch our selves upon our Couches Amos 6.4 Our walls our Targets our Magazeens our Capitol our Castle of Angels our Martiall blades whose faces are as Lions whose feet are as swift as Roes upon the Mountains our redoubted Captains which can sleep in their armour and rise up harnessed at the sound of the alarum whose musick is the beating of drums and can sing Ha Ha at the blowing of Trumpets men so resolved to fight that they do but expect an enemy and so valiant that one can chase a thousand which are used to marches musters casting up of Banks raising of Forts drawing of lines making of rowling Trenches digging of Mines battering of Walls drayning of ditches drying up Rivers framing Pall sadoes Sconses Redoubts Counterscarps tumbling of Garments in the blood filling places with dead bodies fishing sanning risting sacking Towns and Cities leaving fruitfull places more desolate then the Wildernesse towards Diblath levelling goodly Structures as Shalman destroyed Beth-Arbel yea soaking Lands and Nations with showres of tempests of blood all these shal settle the Land in firm peace look upon the Nation and see if it be not the quick corner of the Earth for living Souls the Worlds gendring place sown with the seed of man her children like the sand