the whitest feathers yet of the blackest skin The Eagle a bird of the quickest sight and of the highest flight yet the most ravenous among birds And among Beasts the Lion the goodliest of all the woods yet the most fierce and cruel The Fox most subtle yet a Creature of the foulest smell Thus God hath ordered it even amongst the Creatures irrationall and thus it is with his own People in respect of Grace though they have many excellent endowments and guifts yet he suffers some corruptions of Nature in them to humble them So that Humiltty the best of Graces comes from the worst root our Sin And Pride the worst of sinnes comes from the best root our Grace which caused that saying of Mr. Fox the Martyrologist That his Graces hurt him more then his sins meaning That many times he was proud of his guifts but humbled by reason of his sinnes and natural infirmities Not to consult with Gods secrets but his revealed word IT was a good saying of Mr. Bradford that famous Martyr of Christ Iesus That a Man should not go to the University of Predestination untill he were well grounded in the Grammer-school of obedience and Repentance And most sure it is that we are not to consult with Gods secret decrees but with his revealed Word Secret things belong to the Lord our God but revealed things to us and our Children for ever Deut. 29. 29. We are not to look to the decrees of God and upon them either do or not do our duty but we are to look to his revealed will which bids us to be conversant in holy duties of Religion and Godlinesse We are not to search the secret Records of Heaven but the revealed will of God which is able to make us wise to salvation The consideration of Mercies formerly enjoyed an excellent means to bear up our spirits under present Afflictions THere is a story of a Man aged fifty years or there abouts who lived forty eight of that time and never knew what sicknesse was but so it was that all the two last years of his life he was sickly and impatient under it yet at last he reasoned the case thus with himself The Lord might have given me forty eight years of sicknesse and but two years of health yet he hath done the contrary I will therefore rather admire the mercy of God in giving me so long a time of health than repine and murmure at him for giving me so short a time of sicknesse And thus must all of us consider that we have had more Mercies in our life to chear us up than we have had crosses to discomfort us What though the Lord doth now visit us with sicknesse we have had more years of health then we have had of sicknesse What though this or that comfort be taken from us yet we have a great many more left us still Hence is that advice of the Wiseman In the day of Adversity consider What must we consider That God hath set the one against the other that is Though we are in Afflictions now yet he hath given us Mercies heretofore and it may be will give us Prosperity again he hath ballanced our present Afflictions with former Mercies so that if we should set the Mercies we have enjoyed against the present Afflictions we suffer we should soon find the tale of our Mercies to exceed the number of sufferings be they of what Nature or quality soever imaginable Not to mourn excessively for the losse of any worldly enjoyment whatsoever And why so IT is related of a Minister of Gods word that visiting a Neighbour whose child lay a dying he endeavoured to comfort her but she being much grieved and dejected with sorrow would by no means be comforted The Minister said unto her Woman Why do you sorrow so much pacifie your selfe If your Child should live it may be so that God might make it a scourge and vexation to you by taking wicked and sinful courses She answered that she did not care if her Child did recover though he were hanged afterward This Son of hers did recover and was afterward executed for some villany coâ—mitted Now let any one judge whether it had not been a greater mercy and a thousand times better for her to have seen him buryed before her then that he should have come to such an unhappy end Thus it is that that comfort which any of us all shall so excessively mourn for the want of it may be would have proved a greater cross and trouble should but God have continued it still unto us whether it be the lâ—sse of life or estate of a loâ—ing Wife or an onely Son as it was in Rachels case Gen. 30. 5. and in Davids that if God had given him the life of his Child it would have been but a living Monument of his shame and all that knew the Child might have said Yonder goes Davids Bastard The consideration whereof should allay and take off the edge of all excesse of sorrow for the losse of any temporall comfort any worldly enjoyment whatsoever Not to be troubled at Afflictions because God intends good by them SUppose a Man very much in debt and in such need of Money that he knew not well how to subsist without throwing himselfe upon the saâ— charity of others that might if they had but hearts possibly relieve him should go to some especiall inâ—imate friend and make known unto him the lownesse of his condition and crave relief accordingly Now if this friend of his which is somewhat strange should go presently to his Châ—st and take out a considerable bag of Mony and throw it at him and in the throwing of it breake his head or give him some slight scar Can it be imagined that he would take it unkindly No certainly Thus it is that every Affliction that God is pleased to lay upon us shall work for our good We may say as Ioseph did to his brethren Though you intended all this for my hurt yet God intended and turned it for my good and will work benefit and advantage to me by it and promote my spiritual good that as Afflictions do abound my Consolations in Christ shall abound much more Every Affliction like Ionathans rod having hony on the top and therefore let us bear them patiently How to know whether we are more grieved for sin then for worldly Sorrow and Trouble WHen a Man is brought to a low Condition and a great decay in the world so that his Trade is quite fallen and his stock spent Now if such a Man be more troubled for his sin that brought him to so low an ebbe in the World then for the Affliction and trouble it selfe then he will not commit a fin to repair and make up his losses though he did know assuredly that the committing of such a sin would make up all again As in the story
prayers the blessed Spirit draweth them up and Iesus Christ the Son of God presenteth them to his Father Without all doubt great is the comfort of that poor soul that can by prayer have two or three walks a day upon this Mount Tabor and with holy Moses converse with God in three Persons on the Horeb of fervent Prayer for then with Iacob he sees the sweet vision of Angelis ascending and descending climbing up and down that sacred Ladder which stands betwixt Heaven and Earth at the top of it is the Father the whole length of it is in the Son and the Spirit doth firmly fasten it thereunto Christ's government is a peaceable government DIvus Nerva saith Tacitus duas res olim insatiabiles conâ—unxit Imperium Libertalem He spake with the most that ascribed so much to Nerva as that he should joyne two such inconvertible things as Government and Liberty the one calling for subjection the other intending nothing but disorder But it may be truly said of Christ that his Kingdom is a Kingdom of peace his service perfect freedom that where he reigns there is peace and free liberty for every subject so sweetly so freely so comfortably are all things carried where the Scepter of Christ is set up in the hearts of men Almes given to the Poor are the Giver's gain THeir ordinary form of begging in Italy is not after the manner of our English I pray you bestow something on a poor man c. but Fate ben per voi Do good for your own sakes So those that are courteous and tender-hearted towards others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gratifie themselves saith the mouth of Truth The Lord that fed five thousand could alwaies have fed Himself and his Disciples but he would be relieved by the hands of Women that so their charity towards him might be an occasion of benefit to themselves And so it is with us we pleasure not the poor so much by our giving as we do profit our selves by their receiving Officers to be honest in their places ISocrates an Athenian Orator in his counsell to Demonicus a young Gentleman like to be called to a great place saith unto him thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That he should depart from a Place or Office conferred upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not more rich but more honourable then when first he undertook it The instruction given by this Heathen may shame many Christians some Officers in these daies regard not with what dishonour or dishonesty they keep or leave their Places so they may be rich never fear though they tread their wine out of other men's grapes reap their corn out of other mens fields so they may store their own houses with provision so they may make their children great and turn them into Gallants they take no care make no scruple though they turn their own souls into hell Prosperity of wicked men destructive IT is said of the Locusts that came out of the bottomlesse pit that they were like unto Horses and on their heads were as it were Crowns of gold and their faces were as it were faces of men and their hairs as the hair of a Woman and their teeth were as it were the teeth of Lions c. Here are quasi Horses quasi Crowns of gold quasi faces of Men c. Just such are all the comforts and prosperity of wicked men their gold and their silver but as it were gold and silver their prosperity and plenty but as it were prosperity and plenty their victories and successe but as it were victories and successe But when the blessed Evangelist comes to set down a description of the Locusts tailes he doth not say There were as it were stings in their tails but in plain downright positive terms There were stings in their tails râ—all true not imaginary stings And such is the evill that attends upon the thriving and prosperous estate of wicked men there is a sting in the tail of it such as is not quasi but realiter what it seems to be No peace to the wicked THere is no peace unto the wicked saith my God Esa. 57. He compares them to the Sea still raging and foaming casting out their own shame And Solomon unto vanity adds vexation of spirit It may be seen in the particular case of all wicked men that surely they have no rest no rest ab intra they never can light on that which doth sistere appetitum which makes them range in their desires in their endeavours never finding where to settle and ab extra too they are unquiet for the whirlwind of God drives them like chaff and like a floud it drives them down the stream And indeed how should they be quiet that are compared to the Sea which when there is no storm cannot stand still but hath his flux and reflux and no wonder for it is the subject of the Moon than which nothing is more changeable A fit emblem of the World upon which whosoever dependeth cannot be stable when the world it self is so unstedfast And such is a wicked man too unstable uncertain disquieted distracted in all his waies Rulers actions exemplary IF the mountains overflow with waters the vallies are the better and if the head be full of ill humours the whole body fares the worse The Actions of Rulers are most commonly rules for the People's actions and their Example passeth as currant as their Coin If a Peasant meet luxury in a scarlet robe he dares be such having so fair a cloak for it The common People are like tempered wax easily receiving impressions from the seales of great mens vices they care not to sin by prescription and damn themselves with Authority And it is the unhappy priviledge of Greatnesse to warrant by example as well other's as its own sins whilst the unadvised Vulgar take up crimes on trust and perish by credit Peace of the Church pretious SAint Ambrose writeth that Theodosius the Emperour when he dyed had a greater care of the Church than of his sicknesse his life was not dear unto him so the Church might flourish after his death so peace might be within her walls and prosperity within her palaces Such ought to be the care of every good Christian to pray for the peace to act for the peace to contend for the peace of the Church But so it is that if men may enjoy health and obtain plenty for the back and belly wax rich and great and live like Emperours no matter which way Religion turneth no matter how the Church fareth either for the future or the present how it goeth with the Church they respect little so themselves and their Families may go on nay which is yet a worse symptom and bewrayeth the great power of Sathan over them what scruple at all do they make to pill and
as do but plunge them further and deeper into such a Labyrinth of evils out of which they seldome or never get out again The great benefit of timely accompting with God A Merchant or Tradesman that at leisure times casteth up and ballanceth his Accompts and brings all to one entire summe is at any time ready if on a sodain he be called to a Reckoning though he have not time or leisure then amidst many distractions otherwise to run over Accompts or to cast up the particulars yet to tell how things stand with him it requires no more then the bare reading he needs not stand to recount it being sure it was well and truly cast up before So he that hath before-time truly examined his own estate and made up the Accompt betwixt God and his own Soul may thereby know how it standeth with him in regard of God by calling to mind onely the issue of his former Examination when by reason of disturbance and distraction through the violence of Temptation he shall have small liberty and lesse leiâ—ure to take any exact tryall or proof of it at the present Ignorance especially in the wayes of God reproved SOcrates being asked What was the most beautiful Creature in the world He answered A Man deck'd and garnished with Learning And Diogenes being demanded What burthen the Earth did bear most heavy replyed An ignorant and illiterate Man Now if these Philosophers did thus judge of the excellency of Knowledge and vilenesse of Ignorance How should Christians blush for very shame that having lived so long in the School of Christ trod so often upon the threshold of Gods Sanctuary and sate so many years under the droppings of Gospel-dispensations they should yet be found ignorant of Christ and of the wayes to everlasting happinesse All the Creatures subservient to the good Will and Pleasure of God IT is reported of the River Nilus that it makes the Land barren if in ordinary places it either flow under fifteen cubits or above seventeen And therefore that Prester-Iohn through whose Country it runneth and in which it ariseth from the Hills called The Mountains of the Moon can at his pleasure drown a greâ—t part of Egypt by letting out into the River certain vast Ponds and Sluces the receptacles of the melted snow from the Mountains Which that he may not do The Turks who are now the Lords of Egypt pay a great tribute unto him as the Princes of that Land have done time out of mind which tribute when the great Turk denyed to pay till by experience he found this to be true he was afterwards forced with a greater summe of Money to renew his peace with that Governour of the Abussines and to continue his ancient pay The truth of this Relation may be questionable but this we are all bound to believe That the great Emperour of Heaven and Earth who sits above us can at his pleasure make our Land and all the Regions of the Earth fruitful or barren by restraining or letting loose the influences of his blessings from above At his Command the winds blow and again are husht the Ayr pours down rain or sends Mildews upon the Earth and it rests in his power to make our Land barren if we continue disobedient or to fructifie it more and more if we repent He hath dams and ponds yea an Ocean of Judgments in store which he can when it seems him good let down upon us to make both the Land fruitlesse and the Soul it self accursed that rebelleth Not onely Fire or hail or lightning or Thunder or Vapours or Snow or stormy winds blasting or Mildews but even whole Volleys or Volumes of Curses more then can be numbred are prest to do his Will to afâ—lict and vex them that grieve his holy Spirit by their sins and daily prâ—vocations Heaven a place of Holinesse IT was a good Inscription which a bad Man set upon the door of his house Per me nihil intret malt Let no evil passe through me Whereupon said Diogenes Quomodo ingredietur Dominus How then shall the Master get into his own house A pertinent and ready answer How it agrees with our Mansions upon Earth let every Man look to that But most sure it is that no unclean thing can enter into Heaven whatsoever is there is holy the Angels holy the Saints holy the Patriarks holy the Confessors Martyrs all holy but the Lord himself most holy and blessed to whom all of them as it were in a divine Antheme sing and say Holy Holy Holy Lord God Almighty Heaven and Earth are full of the Majesty of the glory God a sure fast Friend IT is usuall with Men to make towards a Sun-dyall whilest onely the Sun shineth And with Women to make much of Flowers and to put them in their bosomes whilâ—st they are grâ—en and flourishing but when once withered they cast them upon the dunghill But the Almighty deals not so with his Friends yea when their danger is greatest his help is nearest And though oft-times the case is so desperate that Friends society can onely afford pity not succour they may look on they cannot take off but the presence of God is ever active and powerfull And whereas most Faithful Friends part at death this Friend will not leave us David knew he would be with him in the shadow of death and S. Paul assureth us that neither death nor life shall separate his love not onely when we walk through the pleasant meadow of Prosperity but when we go through the salt-waters of Aâ—â—liction nay when we passe Mare mortuum the Sea of death he will be with us It is the deriding question which the Saints enemies put to them in the time of Affliction Ubi Deus Where is now their God but they may return a confident answer Hic Deus Our God is here nigh unto us round about us in the midst of us It was his promise to Ioshua then and is since repeated by S. Paul as belonging to all the Faithful I will never leave thee nor forsake thee To rely upon Gods blessing notwithstanding all opposition WHen an Alderman of London was given to understand by a Courtier that the King in his displeasure against the City threatned thence to divert both Term and Parliament to Oxford he asked Whether he would turn thither the channel of the Thames or no if not said he by the grace of God we shall do well enough Thus when either Envy of meaner Men repiâ—eth or the Anger of greater persons rageth against our lawful thriving we shall do well to remember That there is a River which shall make glad the City of God a current I mean of Gods blessings which whilest he vouchsafeth to our honest labours and legal Callings no malice of Man or Devill shall be able to stop or avert For whilest this blessed River of God keeps its
that one slender word all the greatness of the rest is included the King being the Fountain of Honour from whence all their glory is derived Thus it is that if all the created goodnesse all the Priviledges of Gods children all the Kingdomes of the Earth and the glory of them were to be presented at one view they would all appear as nothing and emptiness in comparison of the excellency and fullness that is to be found in Christ Iesus The Ministers joy in the conversion of Souls IF it cannot but delight the Husbandman when he seeth his plants grow his fruits ripen his Trees flourish If it must needs rejoice the Shepheard to behold his sheep sound fat and fertile If it glad the heart of a Schoolmaster or Tutor to observe his Schollers thrive in Learning and encrease in knowledg It must needs be matter of abundant joy to any Minister of the Gospell when People are brought to Fellowship with God in Christ Iesus when they are as it were snatched out of the slavery of sin the jaws of Death and Hell and brought into the glorious liberty of the Sons of God then it is that he may be said to reap the fruits of his labours in the great comfort of his own Soul Gods pardoning other Repentan◠Sinners a great motive to perswade us that he will pardon us also IF one should come to a Physitian of whom he hath had a large report of his skill and should meet with hundreths by the way such as were at that time his Patients and all of them should tell him how he hath cured and healed them of their severall infirmities this must needs encourage him to go on with confidence of his skill that he will recover him also So should every Repentant Sinner run to Christ the great Physitian of his Soul because so many thousands have been healed so many great Sinners have been forgiven such as Manasses Mary Magdalen S. Paul c. This may be a great motive to perswade us all that upon Repentance he is and will be ready to forgive us also according to that of the Apostle He hath shewed Mercy unto me that others might believe in God Men to be carefull in the triall of their Faith Whether it be sound or not IF one be told that his Corn is blasted that all the Trees in his Orchard are dead that all his Money is counterfeit that the deeds and Evidences upon which his Lands and whole estate depend are false it must needs affect him much and make him look about him to see if these things be so or no. And shall not Men look then to the Faith they have upon which depends the eternall Welfare of their immortall Souls seeing God accepteth none except it be sound effectuall lively and accompanied with good works such a Faith as worketh by love purifieth the heart and shews it self in fruits worthy amendment of life 1 Thes. 1. 3. Men not to be ashamed of their Godly Profession though the Wicked speak evill of them SUppose a Geometrician should be drawing of lines and Figures and there should come in some silly ignorant fellow who seeing him should laugh at him Would the Artist think you leave off his employment because of his derision Surely no For he knows that he laughs at him out of his ignorance as not knowing his Art and the grounds thereof Thus let no Man be ashamed of his godly Profession because Wicked Men speak evill of it And why do they so but because they understand it not it is strange to them they see the actions of Godly Men but the rules and principles that they go by they know not and hence is it that they throw dirt in the face of Religious profession but a Wife man will soon wipe it off again God ordering all things for the good of his Church PUt the case all were turned upside down as it was in the confused Chaos wherein Heaven and Earth were mingled together and the waters overcoming all the rest yet as when the Spirit of the Lord did but move upon the Waters many beautifull Creatures wee produced and the Sea divided from the rest so that those waters which then seemed to spoil all serve now to water all without which 〈◊〉 cannot possibly subsist Even so were the Church in never so confused 〈◊〉 yet God will in his great Wisedome so order the things that seem to undo us that they shall make much for us and bring forth something of speciall use for the Churches good something to water and make fruitfull the house and People of God Sin the godly Mans hatred thereof IT is said of the Dove that she is afraid of every Feather that hath grown upon on Hauk and brings as much terrour upon her as if the Hauk were present such a native dread is as it seems implanted in her that it detests and abhors the very sight of any such feather So the Godly man that hath conceived a detestation against Sin cannot endure any thing that belongs to it or that comes from it No not the least motion or inclination though it bring along with it never so fair pretences never so specious shews shall have the least welcome or entertainment Vanity of the Creature without God TAke a beam of the Sun the way to preserve it is not to keep it by it self the being of it depends upon the Sun take the Sun away and it perisheth for ever but yet though it should come to be obscured and so cut off for a while yet because the Sun remains still therefore when the Sun shines forth again it will be renewed again Such a thing is the Creature compared with God If you would preserve the Creature in it self it is impossible for it to stand like a broken glasse without a bottom it must fall and break It is well known that the being of an accident is more in the subject then in it self insomuch that to take away the subject the very separation is a destruction to it So it is with the Creature which hath no bottom of it self so as the sepaeration of it from God is the destruction of it as on the contrary the keeping of it close unto God though in a case that seems to be the ruine of it is its happinesse and perfection How it is that God is to every one of his Children alone IT is observed That a Mathematicall point hath no parts it is one indivisible For let a thousand lines come to one point every one hath the whole and ye◠there is but one that answers all because it is indivisible and every one hath all So it is with God though there be many thousands that he loves dearly yet every one of them hath the Lord wholly For that which is infinite hath no parts and therefore he bestowes himself
things from Man whose breath is in his nostrils Isay 2. 22. Afflictions though grievous yet profitable SUppose that a Man were driven to great straights in the want and need of these outward things as not knowing at present which way to turn himself so that walking sad and solitary in the streets some Friend of his taking notice of his condition should from a Chamber-window or the like place throw down a bag of money unto him and by the fall thereof should hurt his hands or break his head so that the poor Man not perceiving at present what his matter was should be much daunted and grieved at the multiplying of his sorrows but after some small time having recollected himself and finding the bag not to be filled with stones but silver whereby he should be enabled to pay his debts and have somewhat to spare for the better maintenance of himself and Family Would he not soon forget the breaking of his head love his Friend never the lesse and fall into a serious and hearty thanksgiving that ever he was so happily wounded Thus it is that there is no Affliction so grievous but it brings comfort with it there is no persecution be it never so bitter but brings a bag of Gold joy unspeakable to Gods people and though it may somewhat hurt them in the fall yet by that time they have picked out the Gold tasted of the comfort thereof they will love God the more and cry out with David It is good for me that ever I was afflicted Psalm 119. The excellency of divine Meditation LUther relates a story of two Cardinals riding to the Councel of Constance by the way they heard a Shepheard weeping and bewailing himself bitterly One of the Cardinalls moved with compassion turned aside out of the way to comfort him as his necessity should require and he found him looking on an ugly Toad and he told him he could not but weep in consideration of the goodnesse of God and his own unthankfulnesse that God had not made him such a Creature as that Toad with which the Cardinal was so affected that he fell off his Mule in a swound and coming to himself again he continually cryed out Well said S. Augustine Indocti rapiunt coelum c. The unlearned take Heaven by violence and we with all our learning wallow in the delights of Flesh and bloud Thus it is that the meditating Christian makes out some spiritual advantage upon all that he hears and sees if he see nothing of God in those things which the World counts great he looks upon them as nothing as Honour a bubble Wordly pomp a Fancy the Rich man a lye There 's not a beast of the Field a Fish in the Sea a Foul of the Ayre no not the least pile of grasse that he treads on but affords him a meditation And as to the matter of Providence there 's not the falling of a Sparrow the turning of the wind the changing of Counsells the alteration of affections or the answer of the Tongue bâ—t he takes notice of them in a way of Spirituall improvement God onely to be worshipped as the great Creator of Heaven and Earth IT is the observation of one well skil'd in the Iewish learning that there is onely one verse in the Prophecy of the Prophet Ieremy which is written in the Chaldee tongue all the rest being in the Hebrew viz. So shalt thou say to them Cursed be the Gods who made neither Heaven nor Earth and this so done by the Holy Ghost on purpose that the Iews when they were in captivity and solicited by the Chaldeans to worship false Gods might be able to answer them in their own language Cursed by your gods we will not worship them for they made neither Heaven nor Earth Thus it is that God onely is to be worshipped as the great Creator of all things God must have the glory in all being the maker of all The whole scope of Psalm 147. 148. tend to this effect that God must be praised because he is Creator of all things Let any make a World and he shall be a God saith S. Augustine hence is it that the holy Catholique Church maketh it the very first Article of her Creed to believe in God the Father Almighty maker of Heaven and Earth and particular Churches abroad begin their publique devotions thus Our help be in the name of the Lord who hath made both Heaven and Earth Let us then with the four and twenty Elders fall down before him and say Thou art worthy O Lord to receive honour glory and power for thou hast created all things and for thy pleasure they are and were created Rev. 4. 11. The Religious Hypocrite discovered IT is observeable that the Eagle soareth on high little intending to fly to Heaven but to gain her prey And so it is that many do carry a great deal of seeming devotion in lifting up their eyes towards Heaven but they do it onely to accomblish with more ease safety and applause their wicked and damnable designes here on Earth such as without are Cato's within Nero's hear them no Man better search and try them no Man worse they have Iacob's voice but Esau's hands They professe like Saints but practise like Sathans they have their long prayers but short preyings They are like Apothecaries gally-pots having without the title of some excellent preservative but within they are full of deadly poyson Counterfeit holinesse is their cloak for all manner of Villanies and the Midwife to bring forth all their Divellish designs Men by Nature hardly brought to the Confession of their sins IT is said of the Elephant that before he drink in the River he troubleth the Water with his feet that so he may not see his own deformity And it is usual with such as are well struck in years not so much to mind the Looking-glasse least therein they behold nothing but hollow eyes pale checks and a wrinkled front the ruines of a sometime more beautifull Visage Thus it is that Men by Nature are hardly drawn to the confession of their sins but every Man is ready to hide his sins by excusing them with Aaron by colouring them with fair pretences as did the Iews by laying them on others as Adam did or by denying them with Solomons harlots they are ready to decline Sin through all the cases as one said wittily In the Nominative by Pride In the Genitive by Luxury In the Dative by Bribery In the Accusative by Detraction in the Vocative by Adulation In the Ablative by Extortion but very loath to acknowledg them in any case very hardly brought to make any Confession of them at all Not to murmure under Affictions And why so SUppose a Man to have a very fair house to dwell in with spatious Orchards and Gardens set about with brave tall Trees both for use and
the holy Ghost Christian people of all conditions of both sexes have been causlesly and cruelly destroyed But how shall the Nations ever be able to make recompence what compensation can there be for such effusions of Christian Protestant blood God of his infinite goodnesse forgive that debt which they of themselves are no way able to satisfie To joy in the light of the Gospell PRocopius reports that neer to the Pole where the night endures many months together the Inhabitants in the end of such a long night when the Sun begins to appear get up to the tops of the Mountains striving who should have the first sight of that desired Creature and so no sooner do they see it but they deck themselves in their best apparell and with mutuall embraces of joy congratulate each other saying â—cce Sol Behold the Sun the Sun appeareth How then should we rejoyce in the happy light of the Gospell How should we live and love together when after such a long Egyptian night of popery and superstition the Sun of Righteousnesse is risen unto us It was once light onely in Goshen and all Egypt dark besides In Iury onely was God known But now Ecce sol light is come into the world Lux mundi non lux modii the Sun of the Gospell is so full that it is but opening the casements of our hearts and it flowes in upon us Let us rejoyce and be glad thereat Censurers condemned HEnry the 7 th in derision of Star-gazers asked one who had before prophecied of his death this quâ—stion What shall beâ—ide me this Christmas The cunning man forsooth answered he could not tell What then I pray thee quoth the King shall become of thee To this he answered likewise that he knew not Well then said the King I am then more learned in thy Science than thy self for I know that thou shalt be committed to prison and there lie fast all this Christmas for a jugling companion What this â—â—lly man could not tell by the influence of the Stars as concerning the bodies of men there is an hypocriticall generation of censurers of others but justitiaries to themselves that can tell what will become of the souls of themselves and others This man is a poor carnall man that man is a pretious Saint one man is damned already another man is in heaven As for their selves they know their place in Heaven as perfectly as their pew in the Church which they have a key to But the blessed Spirit of God hath long since branded this wicked censorious generation and checks them plainly Who art thou that judgest another mans servant to his own master he standeth or falleth And so shalt thou Grace in the heart cannot be smoothered TAke a River let it be dam'd and stopped up yet if the course of it be naturall if the vent and stream of it be to go downward at length it will overbear and ride triumphantly over Or let water that is sweet be made brackish by the comming in of salt-water yet if it naturally be sweet at the length it will work it out So it is with every man look what the constant stream of his disposition on is look what the frame of it is that which is most naturall and inward to a man though it may be dam'd up and stopt in such a course for a while yet it will break through all at the last and though there be some brackish some sinfull dispositions that may break in upon a man yet he by the grace of God will wear them out because his naturall disposition the frame of his heart runs another way Impossible but that a true Christian will be a thankfull Christian. IF a man being wearied through a tedious and long journey should rest himselfe at the foot or bottom of some Tower or Castle and should be exceedingly tormented at the same time with hunger and thirst and that one in that Tower or Castle should reach unto him as much meat and drink as he desired could he possibly contain himself but that he must needs look up to see who it is that thus relieved his necessity So it is not possible but that a true Christian that lives daily upon the almes-basket of God's providence should be a thankfull Christian and cast up his eyes to Heaven that he may see who it is that thus liberally furnisheth him in the time of his so great extremity A factious spirited Man unfit for the work of the Ministry MArtianus Bishop of the Novatians at Constantinople having ordained Sabbatius a Jew Priest and finding him afterward to be a turbulent man Utinam super spinas c. saith he O would to God I had laid my hands on bryers rather on such a man's head And it is to be feared that many now in these daies have just cause to beshrew their fingers for ordaining them whom they have no sooner put into the Ministry but they become the Ringleaders of faction and schism against that very Authority which ordained them Bitter Spirits no gracious Spirits PLiny tells of Cleopatra Queen of Egypt that in her wanton bravery at a supper made for Marcus Antonius she dissolved a Pearl in vinegar and drank it off and prepared another both which were valued neer five thousand pounds But oh the many pretious Pearls of patience humility love brotherly kindnesse c. worth many thousands of gold and silver that are dissolved by the vinegar-sournesse of mens spirits in these sad distracted times in these sharp dissentions that are amongst us We must not be carelesse hearers of the Word AS market-folk returning from the market will be talking of their markets as they go by the way and be casting up of their penny-worths when they come home reckon what they have taken and what they have laid out and how much they have gotten So should we after we have heard the Word publickly confer privately of it with others at least meditate on it by our selves and be sure to take an account of our selves how we have profited that day by the Word that hath been spoken to us and also by other religious exercises that have been used of us And as the market-man counteth that but an ill market-day that he hath not gained somewhat more or lesse so may we well account it an ill Sabbath day to us whereon we have not profited somewhat whereon we have not encreased our knowledge or been bettered in our affection whereon we have not been either informed in judgment or reformed in practise whereon we have added nothing to our Talent Protestant Religion the onely comfortable Religion to die in AS an eminent Prelate of the Church of Rome said of the Doctrine of Iustification by faith onely that it was a good supper-doctrin though not so good to break-fast on So it must be acknowledged of
yea though the Temple in his time were become a den of thieves yet then and there sent he up devout and holy prayers to Heaven Get but God and get all AS Noah when the Deluge of waters had defaced the Earth and blotted the great book of Nature had a copy of every kinde of Creature in that â—amous Library of the Ark out of which all were reprinted to the World So he that hath God hath the originall copy of all blessings out of which if all were perished all might easily be renewed Let friends and goods and life and all forsake us yet let but the light of God's countenance shine upon us and that shall be life and friends and goods and all unto us Afflictions the ready way to Heaven A Man taking his journey into a far Country and enquiring for the way is told that there are many plain waies but the streight and right way is by woods and hills and mountains and great dangers that there are many Bears and Lions in the way much difficulty is upon the road thither Now when he is traâ—ailing and finds such and such things in the way such mountains and hills of opposition such flats and vallies of danger he concludeth that he is in the right way thither And so the child of God that is going to the kingdom of Heaven though there be many waies to walk in yet he knowes that there is but one rigâ—t way which is very strait and narrow full of trouble full of sorrow and Persecution full of all manner of crosses and afflictions and when in this life he is persecuted for God and a good cause whether in body or in mind it argueth plainly that he is in the right way to salvation To be provident for daies of triall MEn in policy prepare cloaks for the wet provision for winter a staffe for old age a scrip for the journey they 'l be sure to lay up something for a rainy day or a bank of mony to flie to when occasion serveth Thus it should be with all true Christians they should be alwaies striving for the more and more assurance of God's favour to be sure of a stock going in the Lord's affection to get some perswasion of God's love whereby they may be able to stand in the evill day in the saddest of times in the hour of death and in the day of judgment A good Man is the prop and stay of his Country IT was the Poet's vain and groundlesse conceit of Hector that so long as he lived Troy could not be destroyed terming him the immovable and inexpugnable pillar of Troy But well may it be said of a faithfull man that he is a mighty stay and strength a main defender and upholder of the place where he liveth for whose sake for whose presence and prayers out of the Lord 's abundant kindnesse to all His even the wicked are often within the shadow of God's protection and spared It is Peace that sets up Religion ANtigonus told the Sophister he came out of season when he presented a treatise of Iustice to him that was at that very time besieging a City he could not hear the voice of the Lawes for the noise of Drums And so the Lawes of God the comfortable voice of the Gospell cannot be heard in times of war and hostility Religio doâ—enda non coercenda Fire and faggot are but sad Reformers It is Peace that is the good Ioseph the best Nurse to Religion When the Church had peace and rest then and not till then it multiplied Children to be brought up in the fear of God PArents are very carefull to prefer their children to great places and Noblemen's houses and to that end they give them gentile breeding which is welldon of them But if they would indeed be good parents to their children they should first endeavour to get roomes for them in the kingdom of Heaven But how shall this preferment be had God hath an upper and a lower house His Church and the â—ingdom of Heaven the Church is his house of grace Heaven is his house of glory Now if thou wouldst bring thy child to a place in the house of glory then thou art first of all to get him a place in the house of grace bringing him up so in the fear of God that both in life and conversation he may shew himselfe to be a member of the Church and then assure thy selfe that after this life he shall be removed to the second House which is the house of glory and there for ever be a freeman in the kingdom of Heaven In thus doing thou shalt not leave him an Orphan when thou diest for he shall have God for his Father Christ for his Brother and the Holy Ghost his Comforter to all eternity Heavenly Principles tend Heaven-ward FIre which here we kindle and is engendered on the earth it being no earthly but an heavenly body hath ab origine an aptnâ—sse and inclination carrying it towards the sphear of Fire which is the proper place thereof So from what time a man by God's calling is begotten to be an heavenly creature here on the earth he hath produced in him an inclination which doth make him move God-ward being heavenly principled he tends Heaven-ward Never did poor exile so much long to smel the smoak of his native Country as he breathes and pants after the Kingdome of Heaven Sathan suiting himself to all humours IT is observable that a Huntsman or Forrester goeth usually in green suitable to the leaves of the Trees and the grasse of the Forrest so that by this means the most observant in all the Heard never so much as distrusteth him till the Arrow stick in his sides And thus the Devill shapes himself to the fashions of all men if he meet with a proud man or a prodigal man then he makes himselfe a flatterer if a covetous man then he comes with a reward in his hand He hath an apple for Eve a grape for Noah a change of raiment for Gehezi a bag for Iudas He can dish out his meat for all palats he hath a laste to fit every shoo he hath something to please all conditions to suit with all dispositions whatsoever Love the bond of all perfection AS the Pâ—imum mobile in the Heavens sets all the other Sphears a going which move and make musiâ—k as the Pythagoreans thought in the god's bosome As Ens in Logick communicates his beeing to the ten Preâ—icaments So is Love to the ten Commandements in which they live and move and have their being Love is the end the scope at which they all aime the perfection in which they rest the tribute which they exact it is the bond of perfection or perfection of bonds the most perfect bond that ties all graces to us Forgivenesse of others an argument of God's forgivenesse of us TAke a
enquire how we came into such pâ—rplexed times how into the pit of popular confusion One saies that the late King another that the Parliament a third the Army is the cause of all our trouble that they have put us in But who is it that takes care how to get out who is it that smites upon his thigh with his hand and concludes that his sin hath caused all this sorrow that his iniquity hath raked up the ashes of these hot distempers Could but men do this then they might cheerfully look up unto him who hath got the advantage of upper ground who can and is willing to draw them out of the deeps of their distresse and deliver them The good of Adversity and the ill of Prosperity THe Naturalists observe well that the North-wind is more healthfull though the South be more pleasant the South with his warmth raiseth vapours which breed putrefaction and cause diseases the North with his cold drieth those vapours up purging the blood aâ—d quickning the spirits Thus adversity is unpleasant but it keepeth us watchfull against sin and carefull to do our duties whereas prosperity doth Hatteringly lull us asleep It never goes worse with men spiritually then when they find themselves corporally best at ease Hezekiah was better upon his sick-bed then when he was shewing of his treasures to the Ambassadours of the King of Babylon How wicked the Sodomites were we read Gen. 18. but Ezekiel chap. 16. tells us the cause was fulnesse of bread It was a wise policy then of Epaminondas to stand Sentinell himselfe when the Citizens were at their Bacchanalls And surely when we have the world at will it is good providence then to look most to our waies The great danger of malitious turbulent spirits IT is one of Hipocrates's Aphorisms That long festered ulcers are beyond the pâ—ssibility of cure especially in hydropick bodies where the humours are rank and veâ—emous Such is the condition of all turbulent and tumultuous spirits exulcerate with the corrosive of many supposed wrongs and impatient in delay of their revenge are so far transported from reason or accepting the supple oyle of reconciliation as that they enter into resolutions of desperate consequence and vent the pâ—yson of their malice by the pipes of their treasonable practises into every vein of their native Country to the great hazard of her health and publick safety Heaven the best Inheritance ALL the thoughts of worldly men are employed all care 's taken up all their time bestowed all their means spent in purchasing or some way procuring unto themselves as they call it a â—ortune an â—state of Land of Inherâ—â—ance or Lease for tearm of years or life all which are yet subject to a thousand ealamities Let us then rather look after Heaven and labour for the state of Grace which is past all hazard being assured unto us by the hand-writing oâ— God and the seal of his blessed Spirit an Estate not for tearm of years but for etermity an Estaâ—e that is subject neither to the corruption of Westminster-hall moaths nor tinearum urbanarum bankrupt debtors nor tinearum militarium plundering thieves and robbers but such as cannot be spoiled by hostile invasion nor wrung from us by power nor won by Law nor mortgaged by debt nor impaired by publick calamity nor changed by Kings and Parliaments nor violated by death it self A sinfull man is a senslesse man TAke a dead man and put fire to his flesh pinch him with pincers prick him with niedles he feels it not scourge him and he cries not showt in his ear he hears not threaten him or speak him fair he regards not he answers not This is the condition of one that is spiritually dead in sin let the judgmenâ—s of God and terrours of the Law be laid home to his conscience let the flames of hell-fire flash in his soul he regards it not he is Sermon-proof and judgment-proof he hears of judgments abroad and sees judgments on others nay let judgments come home to his own doors yet he thinks all is well like Solomon's fool he out-stands all reproof let the Minister hit him never so home They have stricken me saies he but I was not sick they have beaten me but they might as well have beaten the aire Such and so deplorable is the sad condition of every senslesse sinner Revenge above all other passions is of a growing nature ALL Plants and other Creatures have their grouth and increase to a period and then their diminution and decay except only the Crocodile who groweth bigger and bigger even to death So have all passions and perturbations in man's mind their intentions and remissions increase and decrease except onely malitious revenge for this the longer it lasteth the stronger it waxeth still even when the malign humours of avarice and ambition are setled or spent Hence is it that such â—iery spirits as these have alwaies prâ—ved apter for innovation than administration for desolation than reformation and dangerous to the State where they live Saving Grace and seeming Grace much resemble one another EXperience sheweth that Briflow and Cornish-stones and many other â—als Gems have such a lustre in them and so sparkle like true Jewells that a cunning Lapidary if he be not carefull may be cheated with them Such are the enlightning graces which shine in hypocrites they so neerly resemble the true sanctifying and saving graces of the Elect that the eye of spirituall wisdome it self may mistake them if it be not single and look narrowly into them Peter's true tâ—ars of repentance may be taken for Esau's tears of discontent and revenge the temporary faith of Simon Magus may seem as good as that of justiâ—ying faith in Zacheus a seared conscience hardly to be discovered such as the possessed man had from a secured conscience such as St. Paul's was a suddain exaltation of the spirit such as the Iewes was from true joy in the holy Ghost such as David's was Prosperity divides affliction unites the hearts of Christians WE read in Scripture of the Manna that God gave his People such was the nature of it that the heat of the Sun melted it You will say How could it then endure the heat of the Oven for they baked it in the Oven yet so it was of a strange kinde of nature that it could bear the heat of the Oven and not the heat of the Sun Even of such kind of temper are our hearts the heat of the Sun of prosperity dissolves us causes us to run one from another to divide one from another but the heat of the fiery furnace of affliction bakes us brings us and settles us together it makes us to be one it takes away our â—awnesseâ— it consumes many of our ill humours and so composes our spirits into one Newtrality in Religion enmity of Religion THe sons of
PHilo the Iew discoursing of Aarons Ephod which he put on when he went to pray saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A representation of the whole World having in it all colours to represent the conditions of all States of all People whatsoever This was Aarons practice and to speak truth we erre more grossely in nothing than in bearing malice and wiping mens names and conditions out of our prayers as if our private affections were the Kalender of every mans salvation when no man can rent himself from his brother but he must rent himself from Christ who is the root whereon he and his brother both do grow together The Prayers of sin-regarding sinners are not heard of God THere is no Man in his right wits would come as a Suiter to his Prince and bring his accuser with him who is ready to testifie and prove to his face his Treason and Rebellion much less would any present himself before so great a Majesty to make petition for some benefit after he had killed his Soveraign's onely Son and Heir having still in his hand the bloody weapon wherewith he committed that horrid act There is no Adulteress so shamelesly impudent as to desire pardon of her jealous husband having her lover still in her arms with whom she hath often had wanton dalliance in times past and is resolved to have the like for the time to come If any be so mad so shameless to make suits in this odious manner they are sure to be repulsed and find wrath and vengeance where they look for grace and mercy But thus do they behave themselves towards God who remaining polluted with their sins do offer up their prayers unto him for they bring their accussers even their defiled consciences and crying sins which continually accuse and condemn them and call for that due judgement and punishment which they have deserved They bring the weapon into God's presence even their sins whereby they have crucified and slain the onely Son of God and they present themselves into God's presence to sue for grace embracing still with ardent affection the World and worldly vanities with whom they have often committed spirâ—tual whoredom with a purpose to continue still in their former uncleanness And therefore let not such fondly imagine that God will hear them and grant their suits but rather expect in his terrible wrath he will take vengeance on them and turn their temporary afflictions into hellish torments and everlasting punishments Temporal pleasures a great hinderance to spiritual joys ARistotle maketh mention of a parcel of ground in Sicily that sends forth such a strong smell of fragrant flowers to all the fields and leâ—zows thereabout that no Hound can hunt there the scent is so confounded with the smell of those flowers It is a thing considerable in this licentious age of ours whether the sweet pleasures and profits of the world have not wrought the like effect in our souls whether they have not taken away all scent and sence too of heavenly joyes whether they hinder us not in our spiritual chase if not we may take the greater joy and comfort in them because it is an Argument of true happiness not to be overcome of earthly delights not to be corrupted with temporal happiness A Drunkard hardly to be reclaimed A Gentleman hearing that his Son at University was given to dicing answered That want of money would happily make him leave that fault Afterward underderstanding that he was given to whoring said That either Marriage or old age would one day cure that folly But when he was informed of his Wine-â—ibbing Out upon the Villain saith the Father I will surely disinherit him for that fault will encrease with his years A Gamester will continue so long as his purse lasts and Adulterer so long as his loyns last but a Drunkard so long as his lungs and his life last Riches without grace yield no true comfort AT a Funeral dinner there are many guests and great cheer but all a mort no mirth because he is dead that should make it So in the state of Riches there are many friends but little true comfort there is great plenty and much abundance of outward things but no security of mind if they be not well used And why because that is wanting that should give it the hope of salvaâ—ion and assurance of the world to come Submission to the wisdom of God as concerning outward worldly things LOok upon a child he taketh no care for himself but resteth contented with that provision and allowance which his loving Father allotteth to him because he knoweth that his Fathers discretion exceedeth his and if being sick we be content to receive upon the Physitians bare word not onely those things which we affect but even bitter pâ—lls and unpleasing potions which we loath and abhor because we know his skill exceeding ours he is much better able to direct us for the recovery of our health Then how much rather should we lay aside care and relie upon the allowance of our heavenly Father How much rather should we trust this spiritual Physitian whose skill faithfulness never failed We in our foolish appetite desire worldly honours but he in his wisdom denyeth them because he knoweth they are but windly meats which would not nourish our souls but puffe us up with pride vve affect worldly Riches but he with-boldeth them because he well seeth they would be a means to make us poor in grace We doat upon carnal pleasures but he keepeth them from us because he knoweth our liquorish and greedy appetite would easily surfet of them and so lose our spiritual strength and health if not our bodily also And therefore why should not we be contented to want those things which if they would not bring more hurt then good more losse then profit our heavenly Father and wise Physitian would not have denyed them to us Magistrates and Ministers not to be too forward for dignity preferment c. IAcob saw in his Vision Angels ascending upon a ladder to Heaven What Angels got by steps into Heaven One would think that being spirits they might easily mount thither and back again in an instant Surely it is not without a mysterie shewing that Magistrates and Ministers who are in the Scripture styled Angels are not suddenly to leap or hastily to climbe up to places of preferment but ascend by degrees when God setteth a ladder for them to go up by True Grace is diffusive THose that are planted in the Church must not conceal the Grace they have received no more then a Tree doth his sap We glory in the discovery of rich metals and pretious stones which Nature hath buried in the Sea We suffer nothing of this great World to lie hid we labour to bring it forth to behold to shew it So should we deal with the gifts and
are very rare Companions The event of War uncertain A Murath the first Emperor of the Turks after he had got the field against the Christians at Cassova came to view the dead bodies which lay on heaps like Mountains on a sudden one of the Christian Souldiers that lay sore wounded amongst the dead seeing Amurath raised himself as well as he could and in a staggering manner made towards him falling for want of strength divers times in the way which when the Captains saw they would have put him back but Amurath commanded him to approach thinking that he would have done him honour and have kissed his feet but the Souldier being drawn nigh him suddenly stab'd him in the belly with a short dagger that he had under his coat and thus the Conqueror was conquered and died presently Did not the poor wounded Chaldeans such as were thrust through and through with the sword gasping for life rally again to the ruine of their enemies And thus when God seeth his time even a few poor despised men wounded and half dead even sinking in despair of better times at such uncertainty runs that alea Martis that die of War may recover the battel that was lost and cry Victoria having spoiled the spoylers strucken down the chiefest and the strongest and the choisest men that before prevailed and had the upper hand No true comfort but in God WHen a man walketh in the Sun if his face be towards it he hath nothing before him but bright shining light and comfortable heat but let him once turn his back to the Sun what hath he before him then but a shadow And what is a shadow but the privation of light and heat of the Sun yea it is but to behold his own shadow defrauding himself of the other Thus there is no true wisdom no true happiness no real comfort but in beholding the countenance of God look from that and we lose these blessings and what shall we gain a shadow an empty Image instead of a substantial to gain an empty Image of our selves and lose the solid Image of God yet this is the common folly of the world men prefer this shadow before that substance whereas there is not the least appearance of any true comfort but in God onely Heart and tongue to go together IT is well worth the observation what is written of the Peach namely that the Egyptians of all fruits did make choice of that principally to consecrate to their Goddesse and for no other cause but that the fruit thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is like to ones heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the leaf like to ones tongue What they did like Heathens let us do like Christians for indeed when the heart and the tongue go together then is the Harmony at the sweetest and the service best pleasing both to God and Man All Creatures subject to Gods pleasure GOd is in Heaven he doth whatsoever he will There is not any in the Heaven or Earth or Sea be it body or spirit which is not at his deâ—otion and waiteth not at his beck the greatest do him homage the smallest do him service what is greater then the Heaven yet if Ioshua pray unto him that ever-wheeling body shall cease his diurnal motion The Sun shall stand still in Gibeon and the Moon in Ajalon That which cometh forth as a Giant and rejoyceth to run his course to satisfie Hezekiah and to confirm his faith shall flie back as a Coward ten degrees at once as then it appeared by the Dyal of Ahaz What is ruder or more unfit to be dealt withal then the Earth yet at his pleasure he shaketh both Earth and Sea What is more pure a more excellent and subtile essence then the Angels yet he hath bound up four of them in the River of Euphrates and although they be prepar'd at an hour and at a day and at a moment and at a year to slay the third part of men yet these Angels cannot stir until that they be loosed by his special commandement Unconceivable is his Majesty unestimable is his power the highest things and the lowest the greatest and the weâ—kest do obey him The inconsiderate Multitude WE see by experience that dogs do alwayes bark at those they know not and that it is their Nature to accompany one another in those clamours And so it is with the inconâ—iderate multitude who wanting that vertue which we call honesty in all men and that especial gift of God which we call Charity in Christian men condemn without hearing and wound without offence given led thereunto by uncertain report onely which K. James truly acknowledgeth for the father of all lies The great goodness of God in sending his Son Iesus Christ to save sâ—â—ners WIcked Haeman procured letters from Ahasâ—uerosh for the destruction of the Iews men women and children all that were in his dominions this done Hester the Queen makes request to the King that her people might be saved and the letters of Haman reversed she obtains her request freedom was given and letters of joyful deliverance were dispatched with speed to all those provinces where the Iews inhabited whereupon arose a wonderful joy and gladness amongst that people and it is said that thereupon many of the people of the land became Iews But now behold a greater matter amongst us then this There is that Chirographum that hand-writing of Condemnation the Law and therein the sentence of death of a double death of body and soul and Sathan as wicked Haman accuseth us and seeks by all means to make good his charge against us But yet behold not any earthly Hester but Christ Iesus the Son of God is come down from his Father in heaven hath taken away this hand-writing of condemnation cancelled it on the Cross and is now ascended into Heaven and there sits at the right hand of his Father and makes requests for us and in him is his Father well pleased and yieldeth to his request on our behalf let us then as the Persians the people of that Country became Iews in life and conversation become Christians turn to Christ embrace his doctrine and practise the same unfeigâ—edly Wantonness in Apparel reproved SUrely if it be a shame for a man to wear a paper on his hat at VVestminster-Hall to shew what he hath done it is then as reprâ—achful to wear vain garments on ones back As for a man to be like a fantastical Antick and a woman like a Bartholomew baby what is this but to pull all mens eyes after them to read in Capital letters what they are vain foolish ridiculous It were to be wished that such back-papers Apparel in excess might be as odious in the eyes and hearts of men and women as those hâ—t-papers be at VVestminster and elsewhere for certainly the one tellas foul tales as the others do and could
use it as an occasion served and Rachel that other holy woman did not desire the Mandrakes so much to hold in her hand or to smell to as to be made apt thereby to bring forth the fruit of her womb And we must not come to the Well-spring of life and when we have filled our pitchers spill all presently on the ground nor we must not so much labour to know the Word that we may subtilly dispute or discourse of it as to practise it that we may shew the fruit of it in the amendment of our lives and conversations Dulness and drousiness in the service of God reproved IT is reported of Constantize the great that when divine service was read he would help the Minister to begin the prayer and to read the verses of the Psalms interchangeably and when there was a Sermon if any place of special importance were alleadged that he would turn his Bible to imprint the place the better in his mind both by hearing and seeing it and being as it were revished with those things which he heard he would start up suddenly out of his Throne and Chair of State and would stand a long while to hear more diligently and though they which were next him did put him in mind to remember himself yet he heard the word so attentively that he would not give any ear at all unto them How wonderfully should this confound us that are every way inferiour when we hear Emperors mighty Kings shew such a good heart in hearing of the word of God to be so chearful in the service of God and we in the mean time to have such lumpish and dull spirits as to be never a whit moved or affected with the same that though Christ talk with us never so comfortably in the way yet our hearts are not so much as warmed within us though he putteth his hand to the hole of the door yet we will not list up the latch to let him in and though our well-beloved speak yet we will not hearken unto him A good man bettered by Afflictions SPring water smoaketh when all other waters of the River and the Channel are frozen up that water is living whilst they are dead All experience teacheth us that Well-waters arising from deep springs are hotter in Winter than in Summer the outward cold doth keep in and double their inward hear Such is a true Christian in the evill day his life of Grace gets more vigour by opposition he had not been so gracious if the times had been better I will not say He may thank his Enemies but I must say He may thank God for his Enemies Christ compared to an Eagle CHrist is not unfitly compared to an Eagle in three respects First because as the Eagle fluttereth over her young ones and safeguards them from any that would annoy them so doth Chris carefully protect his Church that the Gates of Hell nor the deepest Counsells of her Enemies shall not prevail against her Secondly as the Eagle stirs up her nest and taketh up her young ones enforcing them to look towards the Sun thereby trying her generous and degenerating brood even so doth Christ make triall of true and counterfeit Christians he rejects them as counterfeits that have but owl light such as hate the light but those which can look upon the Sun of Righteousnesse and delight in beholding of him they go for true Christians Thirdly The Eagle hateth the Serpent and wheresoever he seeth him renteth him with his Beak And Christ the seed of the woman did break the Serpents head The Hypocrites discovery of himselfe THere are a sort of Men that call themselves Christians professe that they know God and that their hope is in Heaven but no sooner doth any vanity come in the way any temporal commodity present it selfe but their hearts quickly betray where their Treasure is just like the Iuglers Ape of Alexandria which being attired like a reasonable Creature and dancing curiously to his Masters Instrument deceived all the Spectators untill one spying the fraud threw a handful of Dates upon the Stage which the Ape no sooner espied but he tore all his Vizard and fell to his Victuals to the scorn of his Master which gave an occasion to the Proberb An Ape is an Ape though he be clad never so gaily And most sure it is that an Hypocrite will at last shew himselfe an Hypocrite for all his specious shew and goodly pretences The Churches condition under the two Testaments St. Paul resembleth the different conditions of the Church under the two Testaments to the different conditions of a child when he is in his nonage though he be heir and when he is come to his full age While he is in his nonage though he be heir yet he is kept in awe and under a Pedagogue but when he cometh to full age his Father affords him a more cheerful Countenance and a more liberall maintenance Even so under the Law the Church was kept under and scanted of Grace but under thâ— Gospel she is more free and endued with a more plentifull measure of Gods holy spiriâ— The Kingdom of Heaven an everlasting Kingdom MOrtal Kingdoms are not lasting and while they last they continue not uniform Are not everlasting they have their Climacterical years and commonly determine within certain periods The Politicians write of it Bodine by name and he out of othâ—rs and the stories are clear and experience daily sheweth it to be so Iustin hath calculated the three first Monarchs but Sleidan all four and we see their beginning and ending And as they are not lasting so while they last they continue not uniform The Planters of great States are commonly Heroical men but the Proverb is Heroum â—ilii noxae The Parents were never so beneficiall as the children are misâ—hâ—evous oppressing by Tyranny or wasting by Vanity worldly peace breedeth plenty plenty breeds pride and pride breeds war wherewith cometh Ruine This being the condition of mortall Kingdoms how blessed is that Kingdom of Heaven which shall have no end the words are short but they are full The Gates of Hell shall not prevail against it this is typified in David and Saul the Kingdom of the one was tempâ—rall of the other eternal The Angel repeats the same promise The Psalms do often urge it so do the Prophers Esay especially they all concur in this that it shall have no end Gods Lawes obeyed are the support of a Common-wealth IT fareth with the body politick as it doth with the body naturall if the humours keep their proportion we have health no sooner do they swerve from it but they begin a disease which maketh way to puâ—refaction and so to dissolution wherefore we apply physick to reduce them again into a due temper Even so while good Lawes sway our carriage towards our selves towards our neighbours each man doth well the
their wealth and honour If a Chirurgion should freely bestow his paines and charge to cure a Man of a lame hand and he should as soon as ever he were cured kill this Chirurgion with his cured hand this were an horrible ingratiâ—ude and provoking sin And thus do they that when they are delivered from sickness and made whole released out of prisoâ— and set at liberty fall presently to sinning again with that health and that liberty which God bestowed on them A true sense of wanting Grace is an argument of having Grace A Young Scholler when he hath gotten his Seton or his Ramus once by heart thinketh he hath as much Logick as his Tutor can teach him but when he cometh to understand things he seeth his own errour And so the raw Students at Athens when they were but yet fresh-men they thought that they moved in a Circle of knowledge they would be called Sophoi Wise men but having spent some time at their Books they found themselves at a losse and thought it a great honour to be called Philo-sophi Lovers of wisdome And last of all having made some good progress through the Arts and Sciences they accompted themselves Moroi meer Ignoramuses that understood nothing at all the more knowledge they had the more they discovered their own weakness and ignorance So the more men believe the more they come to see and feel their unbeliefe the further they wade on in the study and practice of Repentance the more they find out and discover their own impenitency and complain of the hardnesse and untowardnesse of their own hearts the more they labour and make progress in found Sanctification the more they come to apprehend see their own corruption And this very sense of wanting Grace is an argument of Grace It is a sure sign of Grace to see no grace and to see it with griefe For Christ saith Blessed are the poor as well as pure in spirit the one shall see God and the other hath a present right to the Kingdom of Heaven which is the same in effect Not to rest in outward performances of Duty because dangerous REmigius a Judge of Lorraigne tells this story That the Devill in those parts did use to give money to Witches which did appear to be good coyn seemed to be current at first but being laid up a while it then appeared to be nothing but dry leaves So the Devill deceives men now in these dayes of so large Professession he makes them to do outward actions which have a fair shew but when they need them then they appear as they are to be nothing but dry leaves meer dead leaves because there is no life in them they hear they pray they read they sing Psalms but they turn not the mans to spirituall nourishment there is not a principle of spiritall life in them The great return of a faithfull Prayer AMongst the Sons of Men a Courtier a Favourite in the Court gets more by one suit it may be then a Tradesman or Merchant or Husbandman gets with twenty years labour though he take much paines rising up yearly going to bed late and eating the bread of carefulnesse for one request may bring in more profit may make a Courtier richer than so many years labour and paines So in like case a faithful Prayer put up to God may more prevail with him we may obtain more at his hands by it than by many years labour or using much meanes in another way Moderation little set by MEn of extraordinary tallness though otherwise little deserving are made Porters to Lords and those of unusuall littlenesse are made Ladies Dwarfes whilst men of moderate stature may want Masters Thus many notorious for extremities may find Favourers to prefer them whilst moderate men in the middle truth may want any to advance them But what saith the Apostle If in this life onely we had hope we are of all men the most miserable 1 Cor. 15. 19. The powerfull effect of Gods Word painfully preached EUtychus in the Acts is an Emblem of a Christian in Temptation he fell from an high loâ—t and was taken up dead and so reputed of all that were then present but Paul laid himselfe upon him and found embraced him and life in him and set him on his legs again So though a Man fall high from Heavenly Grace to the very pit of Hell if it were possible yet he may be raised again by some skilfull Paul some painfull preacher applying the comforts of the Gospel and shewing that his life is not altogether extinguished but â—id onely with God in Christ Iesus Anabaptisticall zeal condemned THere is a story in Pliny how two Goats meeting on a Bridge non vim sed viam fecâ—re they did not make away each other but made way one for the other as Mutianus an eye-witness tels the tale The one lying down on his belly suffered the other to passe over his back and so both escaped the danger of the ditch And in the time of the Goâ—hisâ— Wars it may be read That a Roman Souldier and a Barbabarian casually falling into the same pit as they marched along the Country were so far from contending with each other as that they both agreed mutually to relieve each other and so Necâ—ssity making them friends they were both drawn out of the pit and delivered It were to be wished that the separating Anabaptist in this case had so much wit as the Goat or else so much good will as the Goth they would not then hold dissoluteness a resoluteness the breaking of Ecclestasticall Orders a point of devotion If their zeal were but halfe so good to the Gospell as Maries was to the Law at the time of her Purification they would rather wring themselves in the partâ—cular then wrong the Church in the generall Grace in the heart may be a long time concealed LOok upon a Coal covered wiâ—h ashes there 's nothing appearing in the heap but onely dead ashes there 's â—either light nor smoak nor heat and yet when those Embers are stirred to the bottom there are found some living gleads which do but contain fire and are apt to propagate it Many a Christian breast is like this Hearth no life of Grace appearing there for the time either to his own sense or the apprehension of others whilst the season of Temptaâ—ion lasteth all seems cold and dead yet still at the worst there is a secret coal from the Altar of Heaven raked up in their bosome which upon the gracious motions of the Almighty doth both bewray some Remainders of that divine fire and is easily raised to a perâ—ect flame Let no man therefore deject himselfe or censure others for the utter extinction of that spirit which doth but hide it selfe in the Soul for a glorious advantage How to prevent wavering mindednesse IT is observable that the Bee being to fly home to her
mans case c. Kings and corrivalls inconsistent THe grand Signior when he perceived with what acclamations of all the people his son Mustapha was entertained upon his return from Persia he commanded him presently to be slain before him and this Oracle to be pronounced by the Priest Unus in coelo Deus unus in terris Sultanus One God in Heaven one Sultan on the Earth And it is true that two Suns in one Hemisphear have ever been portentous The Crowns of Kings and Princes will not admit of Rivalls That Kingdome can never stand where are two supream and uncontrolable commanders Easie to come into trouble hard to get out WHen Francis the first King of France was consulting with his Captains how to lead his Army over the Alps into Italy whether this way or that way Amarill his Fool sprung out of a corner where he sat unseen and bad them rather take care which way they should bring their Army out of Italy back again Thus it is easie for one to interest and embarque himself in anothers quarrell to be engaged for anothers debt facilis deâ—â—ensus c. But how to be disengaged how to come off hic labor hoâ— opus est there lies the difficulty Divisions usher in destruction WHen Cyrus came near Babylon with his great Army and finding the River about it over the which he must passe so deep that it was impossible to transport it that way he suddainly caused it to be divided into many chanells whereby the main river sunk so on the suddain that with great facility he passed it over and took the City That Maxim in Philosophy Omne divisibile est corrupâ—â—bile holds in all States and Societies The divisions amongst the Trojans brought in the Grecians the divisions amongst the Grecians broâ—ght in Philip the divisions of the Assyrian Monarchy brought in the Persian of the Persian brought in the Macedonian of the Macedonian brought in the Roman of the Roman brought in the â—urk Lastly the divisions among the Britans of this Nation brought in first the Saxons next the Danes and last of all the Normans and who shall come next invited by our uncivill civill distâ—actions God knowes So true is that Axiom of Christ A Kingdom divided within it self cannot stand When sins are at the heighth then comes destruction A Fisher-man when in a clear water he seeth a fish come to his hook nible at the bait bite it and swallow it down then he giveth a jerk with his angle-rod and striketh him So Almighty God oft-times permits wicked purposes and enterprises to hold on till they come to a streight line till they are upon the very height and then he turns and overturns them In foriâ—as â—â—ydram he breaks the pitcher at the door cutteth down the ear of corn when it is â—ull launceth the sore when it is ripe When the sins of the Amorites are full then comes judgment when the sins of a People or Nation are at the height then comes destruction The Tongue is the Hearts Interpreter THe strokes in musick answer to the notes that are pricked in the rules The Anatomistsâ—each â—each that the heart and tongue hang upon one string And hence it is that as in a Clock or Watch when the wheel is moved the hammer striketh So the words of the mouth answer to the motions of the heart and when the heart is moved with any perturbation or passion the hammer beats upon the bell and the mouth soundeth Psal. 45. 1. Rom. 10. 10. Luk. 6. 45. The reason why so many are tongue-tyed in their devotions to God is because they are hide-bound in their hearts they cannot bring forth without because they have no sâ—ock within their words stick in their mouths because they have no form in their hearts Gods Power Wisdom c. To be seen in all the Creatures IT is most strange yet most true which is reported that the Arms of the Duke of Rhoan in France which are Filsills or Lozenges are to be seen in the wood or stones throughout all his Country so that break a stone or lop a bough of a tree and one shall behold the grain thereof by some secret cause in Nature diamonded â—r streaked in the fashion of a Lozâ—nge Yea the very same in effect is observed in England for the resemblance of Starrs the Arms of the worshipfull Family of the Shugburies in Warwick-shire are found in the stones within their own Manour of Shugbury But what shall we say the Armes of the God of Heaven namely Power Wisdom and Goodnesse c. are to be seen in every creature in the world even from Worms to Men from sensible to insensible creatures there 's not the least pile of grasse that a man can tread upon but sers out a Deity unto us and tells us There is a God of power wisdom and goodnesse c. Great safety in attending to the Ministry of the Word ALl the Adventurers in the great ship called Argonavis bound for Colchis to fetch the golden Fleece when they were assaulted by the Syrens endeavouring to enchant them with their songs found no such help in any thing against them as in Orpheus's pipe We are all adventurers for a golden Crown in Heaven and as the Grecians so we are way-laid by Syrens the world the â—â—esh and the devill evill spirits and their incantations from which we cannot be safe but by attending to the Word of God by listening to the Preachers of the Gospell who when they pipe unto us out of the Word our hearts should be so taken up with that coelestiall musick that nothing else whatsoever should have the least entertainment Hypocrifie discovered OTtocar King of Bohemia refused to do homage to Rodolphus the first till at last chastised with war he was content to do him homage privately in a Tent which Tent was so contrived by the Emperours servants that by drawing a cord all was taken away and so Ottacar presented on his knees doing his homage to the view of three Armies then in the field Thus God at last shall uncase the closest dissembler to the sight of Men Angells and Devills having removed all veiles and pretences of religion and piety No goat in a sheep-skin shall steal on his right hand Here it is that men may go with their cloaks muffled over their faces but then they shall be dismantled here the graves are covered but then they shall be laid open here the glossing hypocrite may passe for a reall honest man but there he shall be discovered and made known what he is indeed To speak well of the Dead CHarles the Emperour when the Spanish souldiers would have digged up the bones of Luther Sinite ipsum inquit quiescere ad dâ—em resurrectionis judicia omnium c. Let him rest saith he till the resurrection and the finall judgment if he were an
proposed or fore-humility to levell all his thoughts at the glory of God in the suppression of all self-conceit nor the opposed or mid humilitie to banish all selfe-confedence and presumption uppon his own strength let him be sure to double the imposed or after-humility making Pride it selfe to humble him the more And thus it was that the Psalmist doubles nay trebles his words Non nobis Domine non nobis Domine c. feeling some thought of Pride like some fly alighting upon his Soul he beats it away with a Not unto us O Lord If it lights a second time he flaps it off again Not unto us O Lord but if it comes the third time he kills it dead with the next word Sed nomini tuo but to thy Name give the glory This is the exercise of a threefold Humility and if in any of these there be a failing the best of our actions will be so far tainted that there will be no remedy to supply that defect but with doubling our after-humility that as Pride grew up out of Humility so Humility may spring out of pride again Men of other Callings not to meddle with that of the Ministry BY the Lawes of the Land a person occupying the craft of a Butcher may not use the occupation of a Tanner and a Brewer may not deal in the occupation of a Cooper none prescribe Physick but such as are Doctors at least Practitioners in the faculty None plead at the Bar but such as are learned in the Law It must needs then be a great fault as Hierom complains in an Epistle to Paulinus when every ordinary Mechanick takes upon him exact knowledge in Theology and will teach both Clark and Priest what they should say what they should do when artless Men will judge of Art nay enter upon the work of the Ministery instructing others when they have need to be instructed themselves Charity mistaken IT is reported of those Indians in Iamaicai who refusing to furnish Columbus that Genoese the first discoverer of that new American world with provisions but he seeing the People idolatrously devoted unto the Moon and foreseeing her Ecclipse by his Ephemerides told them that if they did not speedily supply him the Divine anger would suddainly consume them a sign whereof they should see in the darkned face of the Moon within two dayes They silly wretches being ignorant of the cause were so terrified at the beholding of the Eclipse that they came to beg pardon of him and brought him provision in abundance He made use of their ignorance supplyed his own necessity and engaged them much unto us Thus many there are to be found amongst us simple men silly women ignorant of the wiles of their seducing Teachers laying down all they have at their feet thinking nothing good enough all too litle to throw upon them when such is their preposterous zeal they will not willingly part with a penny that is due to maintain him that is more Orthodoxall The necessity of â—umane Learning WHen S. Paul undertook to make the Corinthians know who was the Lord God he profest a wealthy variety of much other knowledge besides the Scripture and thanks God for it that he spake with tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then they all did he cites their own Poets amongst the then learned Athenians and applies a Satyrical verse out of Epimenides to reprehend the lying and bestiall manners of the Cretians so powerfull was his language amongst the Lystrians that he gain'd the repute of Mercury And questionless the sitting so long at the feet of Gamaliel made him vas electionis a Vessel fit to hold that divine treasure which the Holy Ghost powred into him It is but folly then for any one to be transported with the pangs of so indiscreet a zeal as to extinguish those first lamps of knowledge polite and numane studies for they are like the Cryer in the Wilderness before our Saviour to prepare his way and though they do not directly teach us to know God yet are the fittest spectacles for unripe years and tender sights to put on who are not able to endure at the first vehemens sensibile so excelling an object as God is It is true that S. Paul was wrapt into the third Heavens but God leads Men now with a more apprehensive and ordinary hand then either by taking them up or sending down lights and visions from himselfe to make his Spirit to be at the command of every obstreperous unletter'd Extemporist who will undertake to teach before themselves have learnt whereby it often falls out that whilst such Ignaroes are about to make known the knowledge of God though their bodies be confiâ—'d within the compass of the Pulpit yet is their stragling invention fain to wander for matter as Saul did over the Mount Gilboa and many other Mountains to seek his Fathers Asses and yet never found them No Man able to free himself from Sin JT is reported of a Prince with whom a mighty neighbour-King used to pick quarrels by making impossible demands otherwise threatning War and ruine to him Amongst the rest one was that he charged him to drink up the Sea which a Counsellor hearing advised him to undertake it The Prince replyed How is it possible to be accomplished The Sage answered let him first stop up all the Rivers that run into the Sea which are no part of the bargain and then you shall perform it Much more impossible is it for our selves to consume and dry up all the Ocean of Sin in us so long as lusts remain like so many Rivers to feed it For still sin breeds lusts and lusts encrease sin as the sea sends forth springs that run into Rivers and those Rivers return to the Sea again So that to bid a Man clear his heart from all sin is to impose upon him opus Dei the peculiar work of grace omnipotent Who can say I have made my heart clean That can I saies the proud Pharisee and that can I saies the Popish Iustitiary Non â—abeo Domine quod miâ—i ignoscas I have nothing Lord for thee to pardon said Isidore the sinfull Monk but so could neither David Iob nor St. Paul say for in many things we sinne all To promise much and perform little reproveable LIvy said of Hannibal that he never stood to his promise but when it made for his profit And Antigonus was called Doson in the future tense as being about to give yet never giving whereupon grew the Proverb upon him that promised much and performed little that he was a Doson The World is at this time surely full of many such such as one would think were born in the Land of Promise who feed their Prisoners of hope with future promises as Ephraim with wind meer Alchymists whose Promises are gold
of the bulk and body the spreading fairnesse of the branches the glory of the leaves and flowers the commodity of the fruits proceed from the root by that the whole subsisteth So Faith seemes to be but a sorry grace a vertue of no regard Devotion is acceptable for it honours God Charity is noble for it does good to men Holinesse is the Image of Heaven therefore beautious Thankfulnesse is the tune of Angels therefore melodious But ad quid fides what is faith good for Yes it is good for every good purpose the foundation and root of all graces All the prayers made by Devotion all the good works done by Charity all the actuall expressions of Holinesse all the praises founded forth by Thankfulnesse come from the root of Faith that is the life of them all Faith doth animate Works as the body lives by the soul. Doubtlesse faith hath saved some without works but it was never read that works saved any without faith The Ministers partiality in the reproof of sin condemned THere is mention made of a sort of people called Gastromantae such as speak out of their belly so hollow that a stander by would think that some body else spoke in the next room unto them Just such are those byas'd Ministers the trencher Chaplains of our daies that when they speak of sin especially in great ones they may be said to speak out of their bellies not out of their hearts a dinner or a great parishioner or a good Dame will make them shoot the reprehension of sin like pellets through a Trunk with no more strength than will kill a sparrow Hence is it that there are so many no-sins so many distinctions of sins that with a little of Iesabels paint Adams weaknesse in regard of his wife is called tendernesse Abraham's lye equivocation Lots incest and adultery good nature Noahs drunkenness the weakness of age Aaron Solomons idolatry policy oppression justice treason religion faction faith madnesse zeal pride handsomenesse and covetousnesse good husbandry whereas sin should be set out in his right colours and the sinner pointed out as Nathan did David Thou art the man 2 Sam. 12. 7. To be charitable Christians and why so IF a man should at his own proper cost and charges build a fair Bridge upon some River in a convenient place thereof leading the ready way to some City or Market-town can it be thought amisse if he should demand a small kind of tribute or pontage for horse or man that should passe over whether it were to keep the Bridge in repair that so posterity might have the benefit thereof or for the acknowledgment of so great a benefit or for the satisfaction of the builder Surely it could not Thus Christ Iesus our blessed Saviour and Redeemer hath with the price his own most precious bloud built a bridge of mercy to pass over and is himselfe become a new and living way for all repentant sinners to walk in there being no other way no other bridge for passage into Heaven It is but just then that something should be done on our parts not that he hath any need but because he looks for it some tribute something by way of acknowledgement something as a Toll-penny for the reliefe of his poor distressed Members with this assurance That Eleemosyna Viaticum in Mundo thesaurus in Caelo What we lay out in this world by way of Charity shall be doubled in the next by way of Retribution Regeneration the necessity thereof ONe bargain'd with a Painter to paint him a Horse running as it were in a full careere The Painter having done his work presents it with the heels upward Why said the Man I bespake the Picture of a running Horse but thou hast brought me a horse kicking up his heels O but quoth the Painter turn the frame set the picture right and then you shall find it to be a running horse such an one as you bespake Such is every son of Man in his naturall condition his head and his heart is all downward groveling on the Earth whilst his heels are kicking at Heaven but let the Table be once turned let but God come into his Soul by the operation of his blessed spirit then there will be a renewing of the mind then that Tongue which ere-while was set on fire in Hell wil become a Trumpet of Gods glory those hands which were once reached out to do wickedly will now work that which is honest those feet which were swift to shed bloud will now walk in the paths of peace instead of an itching ear there will be an attentive ear instead of a wanton eye there will be a covenanting eye not to look upon a strange woman there will be a new will new affections new qualities a new disposition all new A man of Learning speaks little VVHen a Rabbi little learned and lesse modest usurped all the discourse at Table one much admiring him asked his friend in private Whether he did not take such a Man for a great Scholar to whom he plainly answered For ought I know he may be learned but I never heard Learning make such a noyse So when a modest Man gave thanks to God with a low and submiss voyce an impudent criticall Gallant found fault with him that he said Grace no louder but he gave him a bitter reply Make me but a fool and I shall speak as loud as you but that will marre the Grace quite Thus it is that the Sun shews least when it is at the highest that deep waters run most silent But what a murmur and bubling yea sometimes what a roaring do they make in the shallows Empty Vessels make the greatest sound but the full ones give a soft answer Profound knowledge sayes little and Men by their unseasonable noyse are known to be none of the wisest whereas a Man of parts and learning sayes little Death the end of all MAn is as it were a Book his birth is the Title-page his Baptism the Epistle Dedicatory his groans and crying the Epistle to the Reader his Infancy and Child-hood the Argument or Content of the whole ensuing Treatises his life and actions are the subject his sinnes and errours the faults escaped his Repentance the Correction As for the Volums some are in folio some in quarto some in Octavo c. some are fairer bound some plainer some have piety and godlinesse for their subject othersome and they too many mere Romanees Pamphlets of wantonness and folly but in the last page of every one there stands a word which is Finis and this is the last word in every Book Such is the life of Man some longer some shorter some stronger some weaker some fairer some coorser some holy some prophane but Death comes in like Finis at the last and closes up all for that is the end of all The incorrigible Sinners stupidity IT is reported of Silkworms
on them then they become Christs Bread and Gods Wine and the Table Gods Table too not the bread of the buttery but of the Sanctuary not the wine of the grape but of the Vine Christ Iesus sealing unto us the pardon and remission of our sins So that in the right receiving thereof we must make it a work not dentis but mentis not so much to look on the Elements what they are but what they signifie look through the bush and see God through the Sacrament and see Christ Iesus to our comfort Worldly things their suddain downfall AMongst many other significant devices some beyond the Seas have the picture of a man with a full blown bladder on his shoulders another standing by and pricking the bladder with a pin the Motto Quam subitò hinting thereby the suddain downfall of all worldly greatnesse How soon is the Courtiers glory eclipsed if his Prince do but frown upon him and how soon the Prince himself become a Peasant if God give way unto it How soon are the windy hopes of sinfull men let our upon the least touch of Gods displeasure Riches honours preferments if God be but pleased to blow upon them are suddenly reduced to nothing Magistrates called to do Justice at all times IT was a piece of good counsell that Mordecai gave unto Hester she was fearfull to go in to the King because he had made a Law That whosoever came into the inner Court without his leave should be put to death But what saies Mordecai What is it that troubles thee why dost thou shrink for fear Who knowes whether thou art come to the Kingdom for such a time as this So it may be truly said of all Magistrates of all that are in place of Government whether it be in Church or Common-wealth that they are in their places for such a time as this that occasiones Dei nutus occasions are Gods beckonings As it is said of a King of Persia that he would many times alight off his horse onely to do justice to a poor body a good coppy for Magistrates to write by to be ready to do justice and judgment at all times upon all occasions while they have time that is while they have season They may have time to live in but they may out-live the season to do good in to work for God and act for Christ to relieve the oppressed and therein not to be over-poysed by any power or byas'd by any respects whatsoever All Knowledge but in part AMong the Romans Nasica was called Corculum for his pregnancy of wit among the Grecians Democritus Abderita was called not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Wise but Wisdom it self among the Britans Gildas was call'd Gildas sapiens Gildas the sage among the Iewes Aben Ezra was called Hechachan they said of him That if Knowledge had put out her candle at his brain she might light it again and that his head was the throne of wisdom Before him among the Israelites Achitophel was the man his counsell an Oracle Here now was a pack of wise men but why Nilus should overflow in the Summer when waters are at the lowest or why the Loadstone should draw Ironâ—o â—o it or incline to the Pole-star which of them with all their knowledge can give a reason of either And as in human so in divine knowledge the most acute and judicious have and must acknowledge their ignorance and deplore their errours in divers points We know but in part Then if he that learned his Divinity among the Angels yea to whom the holy Ghost was an immediate Tutor did know but in part it is well with us if we know but part of that part To be deliberate in our Prayers unto God IT is observable that when a man is to swim over some River having thrown himself into the water he passeth as far as he can by the strength of his first stroke and then being as it were at a stand he fetcheth another stroke and so a third and a fourth till he come to the place where he would be So in the marter of prayer in our addresses unto God we must do as that godly Martyr of Christ Mr. Iohn Bradford was said to do not to ramble from one petition to another till he had brought his heart into a perfect frame of prayer so that every passage of prayer had its full work As for instance In the Lords prayer when a man shall say Thy kingdome come and then shall be thinking with himself O but if it should now come what a case am I in that am thus unprovided Then in the midst of these thoughts say Thy will be done on earth as it is in heaver letting the tongue go on whilst the heart is on somewhat else this is an errour a green wound easie to be cured being one good thought in stead of another which is to be done by serious and deliberate attendance and carefull dwelling on one particular till another be presented Merit-mongers confuted THose of the old World to get them a name upon earth made Brick of their own devising and built them a Babel a Tower that must reach up to Heaven and when they had all done they had but brick for stone and slime for morter and the end was confusion And such there are who to get them a name and an opinion of being more holy than other men Touch me not I am of purer mold than thou art make brick of their own pure naturalls and inherent righteousnesse to build up a Babel of Merit that shall gain them the Kingdom of Heaven And when they shall have all done it is but the brick and slime of mortall corruption and they can prognosticate to themselves no fairer end than that of Babel was Confusion Humility occasioned by the consideration of our former and present condition JAcob humbles himself when his brother Esau came against him he knew himself to have been poor and in a low condition O Lord saies he I am not worthy of the least of all thy mercies and of all thy truth which thou hast shewed unto thy servant For with my staffe I passed over this Iordan and now I am become two bands And are there not many in this great City that came hither with a stick in their hands a freez-coat on their backs and a little spending mony in their purses poor servants then God wot but now they have gotten two bands wife and children mony and trading The consideration of these things how God hath dealt with them from time to time in the time of â—icknesse and sorrow in the time of health and prosperity how he hath brought them from one condition to another from a condition of want to a condition of plenty and from a condition of abundance to a condition of want again I
to be as tickle as Eli's stool from which he may easily break his neck that he must drink wormwood in a cup of gold and lie in a bed of Ivory upon a pillow of thorns so that he may well say of his glory as one said of his roab O nobilem magis quam felicem pannum or as Pope Urban said of his Rochet That he wondered it should be so heavy being made of such light stuff Prayer turning Earth into Heaven IT is said of Archimedes that famous Mathematician of Syracuse who having by his Art framed a curious Instrument that if he could but have told how to fix it it would have raised the very foundations of the whole Earth Such an Instrument is Prayer which if it be set upon God and fixed in Heaven it will fetch Earth up to Heaven change earthly thoughts into heavenly conceptions turn flesh into spirit metamorphose nature into grace and earth into heaven To passe by the offences of our Brethren DAvid was deaf to the railings of his enemies and as a dumb man in whose mouth were no reproofs Socrates when he was abused in a Comedy laughed at it when Polyargus not able to bear such an indignity went and hanged himself Augustus sleighted the Satyrs and bitter invectives which the Pasquills of that time invented against him and when the Senate would have further informed him of them he would not hear them Thus the manlier any man is the milder and readier he is to passe by an offence as not knowing of it or not troubled at it an argument that there is much of God in him if he do it from a right principle who bears with our infirmities and forgives our trespasses beseeching us to be reconciled When any provoke us we use to say We will be eeven with him but there is a way whereby we may not onely be even but above him and that is forgive him We must see and not see wink at small faults especially Qui nescit dissimulare nescit vivere may with some grains of allowance passe current He that cannot dissemble is not fit to live Kingdomes and Common-wealths their successions from God THe Romans closing in with that permanent errour of Mankind to mistake the Instruments and secundary Agents in Gods purposes for the main Efficient were wont variously to distinguish the derivation of their Empire as by force so Iulius Caesar was invested by the Senates election so Tiberius by the Souldiers so Severus and by Inheritance so Octavius Augustus But most true it is that to what means soever they imputed their Emperours were it Birth or Election Conquest or Usurpation 't is God who gives the Title to Kingdoms and Commonweales by the first and it is he also that directs and permits it by the last The whole Heart to be given to God SOme great King or Potentate having a mind to visit his Imperiall City the Harbinger is ordered to go before and mark out a house suitable to his Retinue and finding one the Master of that house desireth to have but some small chamber wherein to lodge his wife and children It is denyed Then he intreats the benefit of some by-place to set up a Trunk or two full of richer goods then ordinary No saies the Harbinger it cannot be for if your house were as big again as it is it would be little enough to entertain the King and all his royall train Now so it is that every mans body is a Temple of God and his heart the sanctum sanctorum of that Temple His Ministers are sent out into the world to inform us that Christ is comming to lodge there and that we must clear the rooms that this great King of glory may enter in O saies the Old man carnall yet but in part renewed give me leave to love my wife and children No it cannot be having wife and children he must be as having none Then he desires to enjoy the pleasures of the world That 's denyed too he must use this world as if he used it not not that the use of these things is prohibited not that the comfortable enjoyment of our dearest relations is any way to be infringed but the extraordinary affection to them when they come into competition with the love that we owe unto God For he will have the whole heart the whole minde the whole soul and all little enough to entertain him and the graces of his holy Spirit which are attendant on him Nec mihi nec tibi sed dividatur was the voice of a strange woman and such is that of this present world But God will take nothing to halfs he will have the whole heart or nothing The good Christians comfort in time of the Churches trouble MArtin Luther perceiving the cause of the Church to go backward puts pen to paper and writes to the Elector of Saxony where amongst other expressions this was one Sciat Celsitudo tua mhil dubitet c. Let your Highnesse be sure that the Church's businesse is far otherwise ordered in Heaven than it is by the Emperour and States at Norimberg And Gaudeo quod Christus Dominus est c. I am glad that Christ is King for otherwise I had been utterly out of heart and hope saith holy Myconius in a letter to Calvin upon the view of the Church's enemies Thus it staggers many a good Christian at this day to see Sion in the dust the Church under foot the hedge of government and discipline broken down all the wild beasts of Heresie and Schism crept in such as labour to root out true Religion to dethrone Christ and to set up the idle fancies and enthusiasticall conceits of their own phanatick brains some crying out against the Church with those Edomites Down with it down with it even to the very ground others casting dirt upon her harmlâ—sse ceremonies But let the Churches friends rest assured that God sees and smiles and looks and laughs at them all that the great counsell of the Lord shall stand when all 's done that Christ shall reigne in the midst of his enemies and that the stone cut out of the mountains without hands shall bring down the golden Image with a vengeance and make it like the chaff of the summer floor Dan. 2. 35. The sad condition of People under Tyrannicall Government IT was a just complaint of Draco's Lawes in Lacedemonia that their execution was as sanguin as their character for they were written in bloody letters And the Romans lamented the cruelty of those Tribunalls where the cheap proscription of lives made the Iudgement-seat little differ from a Shambles A Man made Offender for a word Poor Men sold for shooes Or as the Turks at this day sell heads so many for an Asper Such is the condition of People under Tyrannicall government under
such as make low accompt of Mens lives that destroy where they might build hopes of amendment and down with root and branch where they need but pare the leafe such in discharge of their place are govern'd more by Custome then Conscience who take dark circumstance and lame surmise for evidence rashly giving sentence and as precipitately proceeding to Execution Graces of Gods spirit not given in vain THe Husbandman the more he improves his ground the greater crop he looks for the completer the Souldier is armed the better service is required of him The Scholler that is well instructed must shew great fruits of his proficiency Thus the Earthly part of Man soaks in the sweet showers of Grace that fall upon it The bleffed Spirit of God puts upon us that Panoplia that whole Armour of God And the same Spirit teacheth us all things leads us into all Truth and brings all things to our Remembrance which Christ hath spoken for our good Shall we then being thus manured thus armed thus instructed not bring forth fruits in some measure answerable to so great Indulgence Shall such blessings of God be received in vain It must not be we may read these and the like expressions in Scripture Occupy till I come Give an accompt of thy sâ—ewardship To whom much is given much is required What 's the meaning Cum crescunt dona rationes etiam crescunt donorum We must give an accompt as well of Graces received from God Whether they be those summer Graces of Prosperiâ—y Joy and Thansgiving or those winter Graces of Adversity Patience and Perseverance or the Grace of Humility which is alwayes in season as of Sins of what kind soever committed against him Sacriledge justly rewarded to take heed of committing it IT was a suddain and sad end that befell Cardinall Wolsey whilst he sought more to please his Soveraign then his Saviour And the revenging hand of God pursued his five chiefe Agents that were most instrumentall for him in his sacrilegious enterprise One of them killed his fellow in a Duell and was hang'd sor it a third drowned himselfe in a well a fourth fell from a great Estate to extream beggery Doctor Allen the last and chiefest of them being Arch-bishop of Dublin was cruelly slain by his Enemies Utinam his similibus exemplis c. saith the Author of this story I would men would take heed by these and the like examples how they meddle with things consecrated to God for if divine Justice so severely punished those that converted Church-goods though not so well administred to better uses doubtlesse And why but because they did it out of selfish and sinfull self-interested Principles and â—nds What shall become of such as take all occasions to rob God that they might enrich themselves Spoliantur Ecclesiae Scholae c. was Luthers complaint of old Parishes and Churches are polled and robbed of their maintenance as if they meant to starve us all The comfortable Resurrection of Gods poore despised People WHen we see one in the streets from every dunghill gather old pieces of rags and durty clouts little would we think that of those old rotten ragges beaten together in the Mill there should be made such pure fine white Paper as afterwards we see there is Thus the poor despised Children of God may be cast out into the world as dung and dross may be smeared and smooted all over with lying amongst the pots they may be in tears perhaps in bloud both broken-hearted and broken-boned yet for all this they are not to dispair for God will make them one day shine in joy like the bright stars of Heaven and make of them Royall Imperiall Paper wherein he will write his own name for ever Conversion of a sinner matter of great rejoycing IT is observable that Abraham made a feast at the weaning of his Son Isaac not on the day of his Nativity not on the day of his Circumcision but on that day when he was taken from his Mothers breast from sucking of Milk to taste of stronger meat This made a festival in Abrahams family and may very well make a feast in ever true Repentant sinners heart Nascimuâ— carâ—ales allactamur spirituales We are all of us conceived and born in sinne and with our Mothers milk have sucked in the bitter juyce of corrupt Nature but when it comes so to passe that by the speciall illumination of Gods holy Spirit shining into our hearts that we are weaned from the things of this World and raised up to those things which are at Gods right hand that we are new Creatures new Men c. This hath alwayes been matter of great rejoycing to the Angels of Heaven and must needs be the like to every sinner that is so converted Childrens Christian instruction the great benefit thereof IT is reported of the Harts of Scythia that they teach their young ones to leap from bank to bank from Rock to Rock from one turfe to another by leaping before them which otherwise tâ—ey would never practise of themselves by which meanes when they are hunted no Man or beast can ever overtake them So if Parents would but exercise their Children unto Godlinesse principle them in the wayes of God whilst they are young and season their tender years with goodnesse dropping good things by degrees into their narrow-moutn'd vessels and whetting the same upon their Memories by often repeating Sathan that mighty Hunter should never have them for his prey nor lead them captive at his Will they would not be young Saints and old Devils as the prophane Proverb hath it but young Saints and old Angels of heaven The joyes of Heaven not to be expressed St. Augustine tells us that one day while he was about to write something upon the eighth verse of the Thirty sixth Psalm Thou shalt make them drink of the Rivers of thy Pleasures And being almost swallowed up with the Contemplation of Heavenly joyes one called unto him very loud by his name and enquiring who it was he answered I am Hierom with whom in my life time thou hadst so much conference concerning doubts in Scripture and am now best experienced to resolve thee of any doubts concerning the joyes of Heaven but onely let me first aske thee this question Art thou able to put the whole Earth and all the waters of the Sea into a little 〈◊〉 Canst thou measure the waters in thy fist and mete out Heaven with thy span or weigh the Mountains in scales and the hills in a ballance If not no more is it pâ—ssible that thy understanding should comprehend the least of those joyes And certainly The joyes of Heaven are inexpressible so sayes St. Paul 1 Cor. 2. 9. The eye may see farre it may reach the Stars but not the joyes of Heaven the ear may extend it selfe a great
deal further then the eye as to know the glory of all the Monarchies that are past the glory of all things that now are and all the things that are foretold shall be yet our ears have never heard of any thing like thâ—s joy but the understanding apprehendeth things that are and are not and by a divine power calleth things that are not as if they were Disputat de quolibet ente non ente it imagineth Mountains of Gold and Heaven to be a place of infinite joy and yet the heart of Man cannot comprehend this joy Such are the great expressions of the impossibility of expressing it at all Love to be preserved with all Men. VVHen the King of Babylon sack'd Ierusalem it was observable that whereas the Priests might have had what they pleased yet they preserved onely the fire of the sanctuary and hid that in a pit because this fire as it s said came down from Heaven upon the first Mosaicall Sacrifice was kept to that day Thus must we do with Love that divine spark of a farre greater flame which streaming from God hath by the illumination of his holy Spirit from the beginning of the world warmed the Sons of Men Above all these things sayes the Apostle put on Charity Love Friends love Enemies love all Amicum in Domino inimicum pro Domino Love our friends in the Lord our foes for the Lord So that whatsoever else we do amiss as in many things we sinne all admit the opinions and â—udgements of Men be different from ours yet let not us differ in affection but keep up and maintain love one towards another Every Man to labour that he may be a new Creature VVE look upon Guns and Printing as new inventions the former found out by Birchtoldin the Monk Anno 1380 the other by one Faustus a Fryer Anno 1446. Others say that Iohn Guthenburg a German was the first inventer thereof But for certain the first Press was set up at Mentz and the first book there imprinted was Tullies Offices afterwards one â—onradus set up a Press at Rome Nicholas Ienson added much to the art and William Caxton a Merchant free of the Company of Mercersâ— London propagated the same in England in the Raign of K. Edward the fourth having his Work-house in the Sanctuary near the Abbey of Westminster Now the Author of the Belgick Common-weal will have one Laurence Ians a Rich Citizen of Harlem in the Low-Country to precede all these and sets out the manner how That he walking forth one day into the neighbouring Woods for Recreation began to cut in pieces of wood the letters of his Name printing them on the back of his hand which pleasing him well he cut three or four lines which he beat with Ink printed them upon Paper wherwith he was much joyed and determined to find out another kind of Ink more fastning and so with his Kinsman one Thomas Peters found out another way to print whole sheets but of one side onely which are yet to be seen in the said Town Yet for all this It is said that the Chineses had the use both of Guns and Printing long before we in these Western parts had any notice of them Why then should Christians so eagerly hunt after Novelties when Solomon by the Spirit of God sends a peremptory challenge to all Mankind Is there any thing whereof it may be said This is new Let every one then labour to get spirituall eyes to behold the beauty of the new Creature the bravery of the new Ierusalem get into Christ that he may be a new Creature and so he shall have a new Name a new Spirit new Alliance new attendance new wayes and new work a new Commandement a new way to Heaven and new Mansions in heaven Vnder-agents and Instruments to be looked unto in matters of Justice A Clock let it be of never so good mettall and making will not strike orderly and truly but much therein will be out of frame and fashion if the lesser wheeles as well as the greater keep not their due and regular motion So in the curious Clockwork of Iustice there will be many exorbitances albeit the chiefe Agents and movers therein be never so sound in their integrity if the under-agents and Instruments of Iustice as witnesses in proving the Action Counsellors in pleading and prosecuting the cause Jury-men in sifting and censuring the Evidences and allegations do not also take care and make Conscience in discharge of their severall duties Remedy against Vain-glory. THe Naturalists observe that the Eagle building her nest on high is much maligned by a kind of venemous Serpent called Parias which because it cannot reach the nest makes to the windward and breathes out its poyson that so the ayr may be infected and the Eagles Chickens destroyed But by way of prevention the Eagle out of a naturall instinct keeps a kind of Agath stone in her nest which being placed still against the wind preserveth her young ones from infection Thus with the like care and industry we must labour to preserve the honour of any good work that we do keep up the credit of any religious act that we perform And least the Devill should taynt them and make us famam aucupari to hunt after the applause of Men we must place Christ and the glory of God betwixt our good Works and the noysome breath of Mans flattery and commendations The sad condition of a Worldly-minded Man at the time of Death IT is reported of a wretched Rich Man who when he heard that his sickness was deadly sent for his baggs of Money and hugg'd them in his arms saying Oh must I leave you oh must I leave you And of another who when he lay upon his sick-bed called for his baggs and laid a bagge of Gold to his heart and then oad them take it away saying It will not do it will not do A third also being near death clap'd a Twenty-shilling piece of Gold in his mouth saying Some wiser then some I 'le take this with me however Now if these mens hearts had been rip'd up aster they had been dead there might have been certainly found written in them The god of this present world a sad condition wherein may be seen the corruption of nature discovering it self When men are so wedded to the things of this world that they do as it were incubare divitiis sit hatching upon their riches as the Partridge upon her young especially if gotten by their own industry then they think much to be divorced from them by death and to leave them to others to whom many times they know not and usually to them that will never give thanks for them Not to regard what men say Ill if Conscience say Well IT was a good saying of one that in
will fall short if he have no other Bow but that of Reason to shoot in though his diligence be never so great his learning never so eminent and his parts never so many in making up the reckoning he will be alwaies out and not be ever able to say as Martin Luther when he had been praying in his closet for the good successe of the consultation about Religion in Germany Vicimus vicimus We have prevailed we have prevailed but rather cry out with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O the depth of the riches both of the wisdome and knowledge of God! How unsearchable are his judgments and his waies past finding out Atrue child of God being delivered out of the bondage of Sathan made more carefull for the future IT is reported of the Turks now inhabiting the sometimes famous City of Ierusalem and having an old prophecy that the City shall be retaken and entred at the very same place where formerly it was assaulted and conquered have in or near that breach immured all passage and prevented all probability of entrance again Ictus piscator sapit The burnt child dreads the fire And a child of God who by Sathans malice and over-reaching policy is brought into sin and by Gods mercy brought out again doth passe the remainder of his time more warily so that if Sathan his mortall enemy have heretofore made assault upon his soul be it at the privy door of his heart by sinfull imaginations he 'l be sure to keep his heart with all diligence if at the too too open dore of his lips by filthy communication he 'l not fail to set a watch before his mouth if at the ears which often prove carelesse sentinells by admitting and entertaining idle talk and slanderous reports he 'l rather become a deaf man and hear not then ever that raging and malitious enemy shall soyl him at the like advantage Riches Beauty Wisdom c. in comparison of God are lying vanities AUlus Gellius writeth of a vain Grammarian that made himself very skilfull in Salusts works Apollinaris to try his skill met him on a day and asked him What Salust meant if he were so expert in his writings as he professed himself to be by saying of C. Lentulus that it was a question Whether he were more foolish or vain The Interpreter made answer The knowledge I take upon me is in antient words not those that are common and worn thread-bare by daily use For he is more foolish and vain then Lentulus was who knoweth not that both these words note but one and the same infirmity Apollinaris not satisfied with this answer makes further enquiry and thereupon concludes that they were called foolish vain men not such as the people held to be dullards blockish and foolish but such as were given to lying and falshood such as gave lightnesse for weight and emptinesse for that which hath not true substance Thus it is that all the things of this world described in that Triumvirate of S. Iohn whether they be pleasures riches honours c. if they once come into competition with the honour of God they are not onely foolish but lying vanities such as the covetous mans wedge of gold the arrogant mans industry the politick States-mans brains the confident mans strength the ambitious mans honour or any thing else that displaceth God of his right and carrieth out mans heart and hope after it is a lying deceitfull vanity empty as the wind and as fleeting as the mist in the air Joy in the midst of Affliction IT is storyed of Andronicus the old Emperour of Constantinople that all things going crosse with him he took a Psalter into his hand to resolve his doubtfull mind and opening the same as it were of that divine Oracle to ask counsell he lighted upon Psal. 68. 14. When the Almighty scattered Kings they shall be white as snow in Salmon and was thereby comforted and directed what to do for his better safety Now it is to be understood that Salmon signifies shady and dark so was this Mount by the reason of many lofty fair-spread Trees that were near it but made lightsom by sâ—ow that covered it Hence to be white as snow in Salmon is to have joy in affliction light in darknesse mercy in the midst of judgment as for instance In sorrow shalt thou bring forth saith God to the Woman she shall have sorrow but she shall bring forth that 's the comfort Many are the troubles of the righteous that 's the sadnesse of their condition but the Lord will deliver them out of them all there 's their rejoycing There is no sorrow no trouble no temptation that shall take any godly man but he shall be as snow in Salmon God will not suffer him to be tempted above that he is able but will with the temptation also make a way to â—scape that he may be able to bear it Reverend and devout behaviour to be used in the Church of God ADaman in Bede tells in his discourse of holy places from the mouth of a Bishop who had been there that in a Church erected in that place from whence our Saviour ascended there rushed annually in those times asilent gale of wind from Heaven upon Ascension day which forced all those it found standing to fall prostrate on the earth The story may not be justifiable yet 't is antient and it were to be wished that when we enter into the house of God we needed no wind to blow us upon our knees but that falling down by the dejection of our bodies we may rise up again by the exaltation of our souls Besides let all men take notice that he which comes thither as he is without preparation goes away as he was without a blessing and he that praies as if God were not there when he hath prayed shall find him no where We must enter all ear while God speaks to us all heart and tongue whilst we speak to him because if the heart go one way and the tongue another if we turn Gods house into an Exchange or Stewes by thinking on our gains and lusts we defile not the Temple as Antiochus did by painting unclean beasts on the doors without but by bringing them within into the body of the place No Promise to be made but with reference to Gods good pleasure PHilip threatned the Lacedemonians that if he invaded their Country he would utterly extinguish them They sent him no other answer back again but this word If meaning that it was a condition well put in because he was never likely to appear against them Thus St. Paul promised the Corinthians to come by them in his way to Macedonia and did it not for he evermore added in his soul that condition which no man must exclude If it stand with the pleasure of God
his Vineyard to keepers but God keeps his Church in his own hands he may use the help of men but it must be as tools rather then as his agents he works by them they cannot works but by him so that in spite of the gates of hell his Church his Vine shall flourish Even so return O God of hosts look down from heaven and visit this Vineyard of ours thy Church which thy right hand hath planted and the branch which thou hast made strong for thy self The sad condition of all impenitent Sinners IT is said of Antoninus Arch-Bishop of Florence that after he had heard the confession of a wretched Usurer he gave no other Absolution than this Deus miseratur tui si vult condonet tibi peccata tua quod non credo c. God be mercifull to thee if he please and forgive thee thy sins which I do not believe and bring thee to eternall life which is impossible i. rebus sic stantibus if God doth not wonderfully work a strange conversion in his heart And such and so sad is the condition of every unregenerate man every impenitent sinner they are no other then bondslaves of Sathan firebrands of hell vessells of wrath men without God in the world No wonder then that as long as they continue in such a wretched estate God cease to be mercifull unto them deny them forgivnesse of sins here in this life and admission into his Kingdom of glory hereafter God as he is a God of mercy so he is a God of judgment and therefore not to be provoked NOthing so cold as Lead yet nothing more scalding if molten nothing more blunt then Iron and yet nothing so keen if sharpned The aire is soft anâ— tender yet out of it are ingendred thundrings and lightnings the Sea is calm ana smooth but if tossed with tempests it is rough above measure Thus it is that mercy abused turns to fury God as he is a God of mercies so he is a God of judgmen and it is a fearfull thing to fall into his punishing hands He is loath to strike but when he strikes he strikes home If his wrath be kindled yea but a little wo be to all those on whom it lights how much more when he is sore displeased with a people or person Who knowes the power of â—is anger saies Moses Let every one therefore submit to his Iustice and implore his Mercy Men must either burn or turn for even our God is a consuming fire Promises of God the excellency and comforts that are to be found in them IT is said of Mr. Bilney that blessed Martyr of Christ Iesus that being much wounded in conscience by reason of the great sin he had committed in subscribing to the Popish errors he was much comforted by reading those words 1 Tim. 1. 15. This is a faithfull saying and worthy of all acceptance that Iesus Christ came into the world to save sinners c. Thus was Beza supported under his troubles by the words of Christ Ioh. 10. 27 28 29. Mention is also made of one that was upheld under great affliction and comforted from that of Esay chap. 26. 3. of another in the like condition from that of the same Prophet chap. 57. 15. of a third a young Maid upon the knowledge of a reverend Divine yet living that went triumphantly to Heaven by the refreshing she found in that well known Text Math. 11. 28. Many also are the drooping spirits that have been wonderfully cheared by reading the eighth Chapter of St. Pauls Epistle to the Romans and by that Text of St. Iohn in his first Epistle chap. 3. 14. We know that we have passed from death to life c. And thus it is that great is the excellency transcendent the comforts that are to be found in Gods Promises they are the good Christians Magna Charta for Heaven the onely assurance that he hath to claim by There is no comfort no true reall virtuall comfort but what is built and founded upon a Scripture-promise if otherwise it is presumption and cannot properly be called true comfort The Promises are pabulum fidei anima fidei the food of faith and the very soul of faith They are a Mine of rich treasures a Garden full of choise flowers able to enrich the soul with all celestial contentments to sweeten the sourest of conditions The truth is there is no promise of God but if he be pleased to illighten unto us and shew us our interest in it will afford a plentifull harvest of everlasting joy and that which is true and reall contentment indeed The griping Usurer and his Broker characterised IT is commonly known that the neather Milstone stands or lies still and stirs not So the wretched rapacious griping Usurer sits at home and spends his time in a kind of diabolicall Arithmetick as Numeration of hours daies and monies Substraction from other mens estates and Multiplication of his own untill he have made Division between his soul and Heaven and divided the Earth to himself and himself if God be not the more mercifull to a worser place And for his Broker he is not much unlike the upper Milstone without which the neather may seem to be unservicable that is quick stirring and runs round so he is still in action like the Iackall yelping before the Lion for a prey ever contriving how he may bring grist to the Mill mony into the Usurers bank and sorrow to his own soul. Hence is that phrase of the Prophet Grinding the faces of the poor who like corn are ground to powder betwixt them But let all such know that it were better for them if they endured all temporall punishment whatsoever that a milstone were tyed about their necks and so cast into the bottom of the sea than that both body and soul should be cast into hell fire for evermore The danger of fleshly lusts to be avoided CLemens Alexandrinus hath a story that the first who found out fire was a Satyre a wild man and perceiving it to be a creature beautifull and resplendent like a hot suitor he offers to kisse it But the fire speaking to him said Take heed Satyr come not near me for if thou dost I shall burn thy beard The meaning is that unclean lust being a fire which lâ—st fâ—ll be arts have found out they aâ—e told if they meddle with it they are sure to be burnt by it Can a man go upon hot coals and not be burnt take fire in his bosome and his cloaths not be consumed go in unto a strange woman and be innocent come near such a she-fire and not be sindg'd He cannot it is impossible He may tread upon coals thinking to tread them out but he will first tread the fire into his own feet he may think to take fire in his bosome and his cloaths
very Begger and hath nothing Just such is a Man that takes up a false perswasion of his effectuall Calling when God knows he is not called at all Or like a Man that is asleep upon the Mast of a Ship he is in a golden dream and his thoughts are all upon Kingdomes and thousands which he seemeth to have already in possession but happily or rather unhappily in that very moment wherein he solaceth himselfe in his imaginary happinesse a storm ariseth the Ship is in danger to be overwhelmed and the Man is tumbled into the Sea and so drowned Thus it is with many Men and Women they nourish golden dreams and have very strong hopes that Heaven is theirs and Christ theirs When as alass they do extreamly befool themselves being all this while upon the very brink of Hell and so are tumbled in before they be aware Sin committed with deliberation premeditation c. greatly provoke the Spirit of God AS it is with a Friend if you give him a blow at peradventure or strike him by chance though he may be very angry and take it ill at the first yet when he shall understand that it was done against your will he is soon pacified but if he perceive that you plot contrive his death that makes him look about him and resolve that he will never come into your company any more Thus it is with the blessed Spirit of God when he sees thee fall into sinne unadvisedly and inconsiderately he will not withdraw from thee for this but if he perceive that thou dost way-lay him dost deliberate and contrive sin this highly provokes him if not for ever yet for a long departure from thee Hence it is that a deliberate will to sinne without the Act is more sinfull then the Act of sin without a deliberate Will as in the case of St. Peter That Man does worse who purposeth to deny Christ though he never do it than St. Peter that did actually deny Christ and never intended it Let every Man therefore look to his purposes and deliberations for if he sin deliberately and advisedly the Holy Ghost is highly provoked and he is upon the very next step to the sin of those against whom the Prophet prayes Lord be not mercifull to those that sin maliciously A Reprobate and Regenerate Man their different enjoyment of the motions of the holy Spirit WIcked Men sayes one partake of the Spirit as Cooks do of the meat they dresse they taste as much onely as will relish their palates but do not eat so much as will fill their bellies whereby Nature may be strengthned and refreshed But the Regenerate are as the invited guests and they not onely taste the meat prepared but also make a full meal thereof Wicked Men they have but a taste onely They are just like Men going by an Apothecaries shop they may smell the sweet scents of his Pots but it is the sick Patient that gets benefit by his Cordials Thus it is with the wicked God may and doth give them tasts of his Spirit but they have not so much as will do their Soules good thereby It is only the Godly that have the saving participations of Grace here and shall be sure of the fulnesse of Glory hereafter The motions of Gods Spirit in wicked Men tend to outward formality IT is reported of one that could fast seven days in a Monastery but not half a day in the Wildernesse and being asked the reason He gave this answer When I fast in the Monastery I feed upon vain-glory and the applause of Men but not so in the Wildernesse It is just so with many Professors The motions of Gods Spirit in them are such as tend to formality such as put them upon outward and visible good but never upon inward and secret duties as to examine their hearts to watch over their waies and to keep close communion with God in secret As it is said of the Nightingale that if it see a Man listen to her it will sing the more sweetly So they are better to Men then they are to God and devouter in the Church then they are in the Closet they are for good things done in publique not in private so as Men applaud them they care not what or who it is that disallowes them How it is to be understood That the Holy Spirit dwelleth in us THe Sun that is in the firmament we use to say is in such a part of the house or in such a window but when we say so we do not mean that the body of the Sun is there but onely that the light heat or influence of the Sun is there So though the Scripture telleth us That the Holy Ghost or Spirit dwelleth in us the meaning is not that the Essence or Person of the Holy Ghost is in us as the Familists would have it but onely the Motions and Graces of the Spirit are there guiding governing and sanctifying our Words and Works which otherwise of themselves would be but vain and foolish The meaning therefore of those two places in the Apostle Ye are the Temple of the Holy Ghost 1 Cor. 6. 19. and the Holy Ghost dwelleth in you 2 Tim 1. 14. are not literally but Metaphorically to be understood as many other expressions of the like kind in the Book of God are to be To take heed of smaller sinnes as bringing on greater THere is a story of a young Man that was tempted by the Devill and his own wicked heart to commit three sins as to kill his Father lye with his Mother and to be drunk The two former he would by no means do as being things abhorrent to Nature but thought he I will yield to the last because it was the least which was enough for being drunk he killed his Father and ravished his own Mother Here now were two horrid ugly sinnes Murther and Incest ushered in by one that was not of so deep a dye It concerns us then to take heed of falling into lesser sinnes they being as in lets to greater A little Thief put in at the window may open the doors for stronger and greater to come in A wedge small and thin in one part makes way for a greater and little sinnes will draw us on to greater our own hearts will prompt us to all sinne at first but will labour to draw us on by degrees from lesser sinnes to greater from sinnes lâ—sse obnoxious to sinnes more scandalous untill we be become abhominable therein and so without Gods mercy perish everlastingly Corruption of Nature left even in the most Regenerate Men to humble them GOd hath so ordered it in Nature that Creatures of the greatest excellency should have some manifest deformity Whether it be in Birds or Beasts Among birds the Peacock a bird of the gayest feathers yet it hath the foulest feet The Swan a bird of
warrantable search of Divine truth busie themselves about sounds of words and incoherent Scripture-sentences When partly from depravednesse of mind partly from ignorance partly from instability suddennesse and haste they take a snatch and run away with that which looks somewhat like the sense of Scripture and so deceive their own Souls crying out like the Mathematician in Athens I have found I have found it when indeed they have found nothing to the purpose nor any thing to the true information of themselves or others in the wayes of God and goodnesse The Subtile-Hypocrite THâ—re is mention made of Parrhasius and Xeuxis a pair of excellent Painters in those times that being upon tryall of their skill how to excell each other in the matter of their Art Xeuxis drew out a bunch of grapes so fair and well colour'd that the birds came and pecked at them to the great admiration of the beholders even as if they had been of a naturall and lively growth And the expectation was great what it could be that Parrhasius should draw to out-do so exquisite a piece of Workmanship He thereupon falls to his pensill and makes upon his Table the resemblance of a white sheet tack'd up with four nayls one at each corner so artificially that being offered to view Xeuxâ—â— bade him take away the sheet that they might see the excellency of his Aâ—t that was behind it Whereupon it was adjudged That Parrhasius had gone beyond him in so doing And but good reason too For the one had onely deceived silly birds but the other had put a trick upon a knowing Artist himself And so it is with the close reserved Hypocrite such is his subtilty that he doth not onely delude silly birds poor ignorant Souls but knowing Men experienced Christians and if it were possible the very Elect themselves He can compose his forehead to sadnesse and gravity whilest he bids his heart be wanton and carelesse and at the same time laugh within himself to think how smoothly he hath cozened the believing beholder The danger of immoderate Zeal against those of another judgment And how so THere is in the Nature of many Men a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heat and activeness of spirit which then principally when conversant about Objects divine and matters of Conscience is wonderfull apt without a due corrective of Wisedome and knowledg to break forth into intemperate carriage and to disturb Peace It was Zeal in the women that persecuted S. Paul and it was Zeal in S. Paul who persecuted Christ before he knew him For as the Historian saith of some Men that they are sola socordia innocentes bad enough in themselves yet do little hurt by reason of a flegmatique and torpid constitution indisposing them for action So on the contrary men there may be Nay without all doubt some there are who having devotion like those Honourable Women not ruled by knowledg and Zeal like Quicksilver not allaied nor reduced unto usefullnesse by Wisedome and mature learning may be as Nazianzene saith they were in his time the causes of much unquiet Insomuch that Truth it self hath been stretched too far so that by a vehement dislike of Errour on the one side Men have run into an Errour on the other as Dionysius Alexandrinus being too servent against Sabellius did lay the grounds of Arrianism And Chrysostome in Zeal against the Manichees did too much extoll the power of Nature And Illiricus out of an hatred of the Papists lessening Originall Sin ran another extream to make it an essentiall corruption c. The All-sufficient Goodnesse of Christ Iesus ALl the good things that can be reckoned up here below have onely a finite and limited benignity some can cloath but cannot feed others can nourish but they cannot heal others can enrich but they cannot secure others adorn but cannot advance all do serve but none do satisfy They are like a beggars coat made up of many pieces not all enough either to beautify or defend But Christ is full and sufficient for all his People He ascended on high that he might fill all things Ephes. 4. 10. that he might pour forth such abundance of Spirit on his Church as might answer all the conditions whereunto they may be reduced Righteousnesse enough to cover all their Sins Plenty enough to supply all their wants Grace enough to subdue all their lusts Wisedome enough to resolve all their doubts Power enough to vanquish all their Enemies Vertue enough to cure all their diseases Fullnesse enough to save them and that to the utmost Over and besides there is in Christ something proportionable to all the wants and desires of his People He is bread Wine Milk living waters to feed them Ioh. 6. 5 7 37. He is a garment of Righteousness to cover and adorn them Rev. 13. 14. A Physitian to heal them Matth. 9. 12. a Counsellour to advise them Esay 9. 6. a Captain to defend them Heb. 2. 10. a Prince to rule a Prophet to teach a Priest to make attonement for them an Husband to protect a Father to provide a Brother to relieve a Foundation to support a Root to quicken an Head to guide a Treasure to enrich a Sun to enlighten and a Fountain to cleanse So that as the one Ocean hath more waters then all the Rivers of the World and one Sun more light then all the Luminaries in Heaven so one Christ is more all to a poor Soul then if it had the all of the whole World a thousand times over Men easily taken off from their Holy Profession upon removall of Iudgment condemned JOsephus tells us that the sons of Noah for some years after the floud dwelt on the tops of high Mountains not daring to take up their habitation in the lower ground for fear of being drownd by another floud yet in processe of time seeing no floud came they ventured down into the plain of Shinar where their former modesty we see ended in one of the boldest proudest attempts against God that the Sun was ever witnesse to The building of a Tower whose top should reach up to Heaven They who at first were so maidenly and fearfull as not to Venture down their Hills for fear of drowning now have a design to secure themselves against all future attempts from the God of Heaven himself Thus it is oft seen that Gods Iudgments leave such an impression in Mens spirits that a while they stand aloof from their sins as they on their hils afraid to come down to them but when they see fair weather continue and no clouds gather towards another storn then they can descend to their old wicked practises and grow more bold and Heaven-daring then ever O how nice and scrupulous are they while the smell of Fire is about them and the memory of their distresse fresh they are as tender of sinning as one that comes out of
drown the Enemy but Maxentius hearing of Constantine's suddain approach in a rage rushed out of the gates of Rome and commanded his followers to attend him and through fury forgetting his own work led a few over his bridge And the ships sinking himself and his followers were all drowned Thus it is that the mischiefs of wicked Men fall usually upon their own heads their plots recoyl upon themselves they do but as it were twist a cord to hang themselves whilest they digg a pit for others the Earth falling in beats out their own brains This is that Lex talionis that retaliation which Christ threatens and that David asserteth Nec enim lex justior ulla est Most just it is that he which breweth mischief should have the first draught of it himself Anabaptisticall spirits their madnesse SUppose a Man invited to Dives his rich Table furnished with all sorts of delicacies and delicious fare and that he should passe by all the provision and sit sullenly at the Table not eating a bit of the meat but staring about him should look for a second course to drop down from Heaven or to be usher'd in by a Raven as it was to the Prophet Eliah Would not one think such a one to be a kind of Mad-man Yes surely And such have been at all times and are the Anabaptistical spirits of our times Whereas God hath in his Word set before them a plentiful Feast of holy and sacred vyands full and clear discoveries of himself yet they must needs gape after new Revelations and Enthusiasticall inspirations not much unlike to the Man that pull'd out his eyes and then put his Spectacles on his nose that he might see the better Not to be at peace with Sin CRoesus being taken captive of Cyrus used this one reason to prefer Peace before Warre namely because in the time of Peace the Children might in all likelihood bury their Parents but in Warr the Parents with much heavinesse buried their Children Now in the spiritual Warfare we may use the same argument to prefer Warr before Peace because in Peace our Children and wicked off spring that is our Sins do as it were bury us alive whereas if we make but warr against them we bury them and get Peace with God So that he which hath Peace with his Sins the Lord proclaimeth Warr against him the issue whereof will be most uncomfortable Ministers to be had in respect by the People IT was a good speech of an Honourable Person when some others were undervaluing the Ministers of Gods Word and Sacraments Well said he God blesse them by whom God blesseth us And a great Judge giving the charge at an Assizes professed in open Court That he would assoon bind a Man to his good behaviour for contempt of a Minister as for contempt of a Magistrate This was a good Resolution then but in these licentious dayes of ours most fit to be put into Execution wherein Men have taken upon themselves a sinful liberty both by words and deeds to throw dirt in the very face of the Ministry How comes it to passe else that the Calling is made so contemptible above all others that the name of Priest is become so odious Well they will one day find that God hath made them Fathers so Micah called the young Levite Teachers Seers Guides such as watch for the good of Mens Souls c. let Men then highly esteem of them whom God hath thus honoured The good Mans comfort in Death IT is reported of S. Anselm that riding abroad a Hare that was almost hunted to death squatted down betwixt his horses leggs The good Man conceiving that the poor languishing Creature made to him for shelter relieved her from the rage and violence of the Huntsman and his doggs They that stood by wondred that he should spoyl their game and some of them laughed at it which the good Man perceiving wept and said unto them My Friends this is no laughing matter and thus he applyed it This Hare may very well be compar'd to every Christian Soul when he is at the point of death then it is that the Devill labours all that he can to make his passage out of this World uncomfortable then it is that Nebuchadnezzar-like he heats the oven of his persecution seven times hotter then before and then it is that like a subtile Sophister he brings out his strongest arguments to drive the poor Soul to desperation In the midst of this great extremity the poor Soul looks about for comfort but finds none none in any outward things miserable comforters are they all but then by the eye of Faith looking up unto Iesus is rescued out of the snares of the Devill and is saved To beware of Errors and erronious Teachers IT is said of Spondanus the same that epitomised Baronius that he gives his Reader Popish poyson to drink so slily quasi aliud agens as if he were doing something else and meant no such matter And Schwenkfeldius who held many dangerous heresies did yet deceive many by his pressing to an holy life prayiâ—g frequently and fervently c. by his stately expressions ever in his mouth as of Illumination Revelation Deification the inward and spiritual Man c. so cunning in the cogging of his die as S. Paul phraseth it so wily in the conveyance of his collusion that like a Serpent he stung with hissing Such are therefore to be avoided how slily soever they seek to insinuate with their Pithanology and seigned humility whereby they circumvent and beguile the simple there is no dealing with them Shun their society as a Sâ—rpent in the way as poyson in your meat For such is the nature of their erronious doctrine that as a Noble Writer saith It is like the Ierusalem-Artichoaks plant it where you will it over-runs all the ground and choaks the heart of it The way of Religion irksome in the beginning but comfortable in the end AN Heyser that is not used to the yoke struggles the yoke pincheth the neck but after a while she carries it more gently A new Suite though never so well fitted to a Mans body is not so easie the first day as aftâ—r it is worn awhile Two Mill-stones after they be made fit do not grind so well at the first as afterwards As we see it is with a Man when he goes to bathe himself in the midst of Summer there is a trembling of his body when he first puts into the water but after he hath drench't himself all over he is not sensible of any cold at all So the way of Piery and Religion is irksome at the first but after it gives great comfort and contentment It is called a yoke Grave cum tâ—llis c. grievous when a Man takes it up but after it is born awhile both easie and light It is
Crown of glory but hath divers other titles of preheminency given unto it of which all shall be true partakers that are Godly A Crown of Righteousnesse by the imputation of Christs Righteousnesse A Crown of Righteousnesse by the imputation of Christs Righteousnesse A Crown of life because those that have it shall be made capable of life Eternal A Crown of Stars because they that receive it shall shine as Stars for ever and ever The slavery of Sin to be avoided WHen Alexander found Diogenes in his Tub and disputed with him Whether was the freer estate With Alexander to command thâ— World or with Diogenes to be confin'd to a baâ—rel The Cynick answered Latior tua potestas non felicior Thou commandest others I command my self I am a servant to the King the King is a servant to his slave yea even to my slave I am Emperour over those affections that exercise a dominion over thee And surely most true is that undeniable Axiome quot Vitia tot Tyranni Sin and slavery cannot be separated The Dog runs at the Masters whistling but for the Master to go at the Dogs commanding is a preposterous servility Great cause have we then to abandon that service which must be obsequious to the Vilest proudest basest grooms in our Family our own carnall lusts which are no better though they dwell with us then the very limbs of Belial How to use the World rightly A Servant whilest a stranger walks with his Master followes them both but when the stranger takes his leave and departs from his Master he leaves the stranger and followeth his Master Thus whilest the World doth any way concur with the Lord and conduce to the Salvation of the pretious Soul so far we may accompany it but if it once depart from that then let us give the World a Farewell follow God and have a care of our Souls Again as Almighty God by bounding and confining the waters to their proper places hath made the Sea a garment which was before a grave to the whole Earth So we by bounding and ordering our affections towards the World and actions in the World may make it a help which otherwise would be an hinderance in our way to Heaven Fac trajectitium saith S. Augustine meaning that we should employ these Earthly things to the glory of God and the good of our brethren that like provident Merchants we may have those temporals returned in Heaven by bill of Exchange into things Eternal Christianity the best Nobility HErmodius a Nobleman born upbraided the Valiant Captain Iphicrates for that he was but a Shoomaker 's sonne My bloud saith Iphicrates taketh Beginning at me and thy bloud at thee now taketh her Farewell intimating that he not honouring his house with the glory of his virtues as the house had honoured him with the title of Nobility was but as a woodden knife put into an empty sheath to fill up the place but for himself he by his valorous atchievements was now beginning to be the raiser of his Family Thus in the matter of Spiritualty He is the best Gentleman that is the best Christian The Men of Berea who received the Word with all readinesse were more Noble then those of Thessalonica The Burgesses of Gods City be not of base linage but truly Noble they boast not of their Generation but their Regeneration which is far better For by their second birth they are the Sons of God and the Church is their Mother and Christ their elder Brother the Holy Ghost their Tutor Angels their Attendants all other Creatures their Subjects the whole World their Inne and Heaven their Home John 14. 2. The Devill rewarding his Servants CHarls King of Swede a great Enemy of the Iesuites when in the time of Warr he took any of their Colledges would first hang up all the old Iesuitâ—s and then put the rest into his Mines saying That since they had wrought so hard above ground he would now make a tryall how they could work under ground Thus the Devil when the Wicked have done him what evil service they can upon Earth he confines them to his lower Vaults in Hell for evermore A sad reward to sow trouble and reap nothing but horror and vexation of spirit still bringing fewell to that Fire which must burn themselves to all eternity Every thing in specie made perfect at one and the same time in the Creation ALL Artists in what they do have their second thoughts and those usually are the best As for Example A Watchmaker sets upon a piece of Work it being the first time that ever Men were wont to carry a Passe-time in their pockets but having better considered of it he makes another and a third some ovall some round some square every one adding lustre and perfection to the first invention whereas heretofore they were rather like Warming-pans to weary us then warning-pieces to admonish us how the time passed The like may be said of the famous art of Printing Painting and the like all of them ouâ—doing the first copies they were set to go by But it was not so with God in the Creation of the several species of Nature he made them all perfect simul et semel at one and the same time every thing pondere et mensura so just so propoâ—tionate in the parts such an Elementary harmony such a symmetry in the bodies of Animals such a correspondency of Vegetals that nothing is defective neither can any thing be added to the perfection thereof Men to argue themselves into a mood of Contentment ALexander that great Monarch of the World was discontented because Ivy would not grow in his gardens at Babylon but the Cynick was herein more wise who finding a Mouse in his sachel said He saw that himself was not so poor but some were glad of his leavings Thus had we but hearts to improve higher providences we might soon rock our peevish spirits quiet by much stronger Arguments As to take notice of Gods bountiful dealing with us that we are lesse then the least of his Mercies that though we be not set in the highest form yet there are many below us that God is our good Benefactor this would bring us to that passe as to conclude with our selves Having food and rayment therewith to be content and though we were many times cut short of Creature accommodations yet this would limit our desires after them and make us rest assured that nothing is withdrawn or withheld from us which might be really advantagious to us To do good for evill A Malefactor in birth and person a comely Gentleman was sentenced to death by a Iudge deformed in body Hereupon he turned all his prayers unto Heaven into curses and revilings of the Iudge calling him a stigmaticall and bloudy Man The patient Judge for that time reprieved him still he
continued the same language of Invectives and blasphemies against him The next Sessions being brought again to the barr the Judge asked him If his choler were any thing boyled away and spent but then he redoubled his railings yet he reprieved him again as loath to let him die in so uncharitable and desperate condition of Soul Before the third Assizes he sent for him to his Chamber in London and asked him If he were yet more pacified still nothing came from him but words of in veterate rancour Whereupon said the Judge God forgive thee I do and withall threw him a pardon Whereat he was so astonished that being hardly recovered from a swoon that he fell into he refused the pardon for his life unlesse the Judge would both pardon his Malice and admit him into his service He did so and found him so faithful that dying he gave him the greatest part of his Estate Here now was extream evill overcome with extraordinary goodnesse a conquest without blood the best of all Victories Love overcoming evil with good This is to be like God whose Image we beaâ— in our Creation and to whose Image we are restored in our Redemption Gods dwelling in the Humble spirit A Gentlewoman of more then ordinary quality and breeding being much troubled in mind and cast down in her Soul with the sad thoughts of spiritual desertion her husband with the assistance of others better experienced in such cases then himself did all that he could by prayers unto God and otherwise by perswasion to reduce her to the knowledge of Gods mercy and goodnesse to her but all in vain she could not be drawn either to hear or read any thing that might work for her spiritual advantage At last her Husband by much importunity prevailed that he might read but one Chapter in the Bible unto her the Chapter was Esay 57. And when he came to the fiftâ—enth Vâ—rse in these words For thus saith the high and lofty one that inhabiteth Eternity whâ—se name is Holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones O sayes shee Is it so that God dwells with a contrite and humble Spirit then I am sure that he dwells with me For my Heart is broken into a thousand pieces O happy Text and happy time that ever I should hear such comfort and she was thereupon recovered Thus it may be very well concluded that God makes his dwelling in an Humble heart not with him that is proud and high-minded one that looks high and speaketh big words such shall be pulled down from their seats when the lowly and the meek shall be exalted and made a fit habitation for the high and mighty God to dwell in The quietnesse of Contentment THe wheels of the Charriot move but the Axletree stirs not the Circumference of the Heavens is carryed about the Earth but the Earth moves not out of its Center The Sails of a Mill move with the wind but the Mill it self stands still All Emblems of Contentment And thus it is that a Christian is like Noah in the Ark which though tossed with the waters he could sit and sing in it and a Soul that is gotten into the Ark of Contentment sings and sits quietly and sails above all the waves of trouble when it meets with motion and change in the Creatures round about on every side it stirs not nor is moved out of its place When the outward estate moves with the wind of Providence yet the Heart is setled through holy Contentment And when others like Quick silver shake and tremble through disquiet the Contented spirit can say with David O God my heart is fixed my heart is fixed Psal. 57. 7. The most silent Conscience will speak out at last IOhn the Baptist was called the Voice of Christ Vox clamantis the voice of him that cryes in the Wildernesse Herod did cut off his head Now Christ spake not many words to his apprehenders and accusers not many to the high Priest nor to the Judge Pilate but when he came before Heâ—od he spake never a word at all Among other reasons this is wittily given He spake not a word to Herod because Herod had taken away his Voice in beheading Iohn And how should he speak without a voice There may be a voice without speech but no speech without voice Now the tongue of the Soul is Conscience the voice with which she is best acquainted but men for the most part have tongue-tyed their Consciences taken away her voice and who shall controul them yet when God shall unâ—y those strings and unmuzzle their Consciences she will be heard and ten Consorts of Musick shall not drown her clamorous cryes Now it is that their Conscience is bound and they are loose but in the day of trouble themselves shall be bound and God shall let their Conscience loose It shall be hard for them with that frantick Musician to fall a â—uning their Viols when their house is on fire about their Ears When all the dores are shut up to the Voyces of men Conscience will speak within and that with a language loud enough to be heard easy enough to be understood Excellency of the Soul of man WHen God Almighty had in six dayes made that common-diall of the World the Light that Storehouse of his Justice and his Mercy the Firmament that Ferry of the World the Sea Mans workhouse the Earth Charriots of Light the Sun and Moon the aâ—ry Choristers the Fowles and Mans sâ—rvants the Beasts yet had he one more excellent piece to be made and that was Man a Microcosm even an Abstract of the whole to whom having fashioned a body proceeding by degrees of Perfection he lastly created a Soul And as the Family of Matri was singled out of the Tribe of Benjamin and Saul out of the Family of Matri being higher then the rest by the shoulders upwards So is the Soul singled out from the other Creatures far surpassing them all in Excellency whether we consider the efficient cause of its Creation Elohim the blessed Trinity being then in consultation or the material cause a quinta essentia noble and divine substance more excellent then the Heavens or the cause Formall made after the Image of God himself or lastly the cause Finall that it might be the Temple of God and the habitation of his blessed spirit The spirituall benefit of Poverty THe Naturalists such as write concerning the several Climates observe that such as live under the Frozen Zone in the Northern parts of the World if you bring them to the Southward they lose their stomachs and die quickly but those that live in the more Southern hot Climates bring them into the North and their stomachs mend and they are long lived Thus bring a
imminent but cannot give themselves a supersedeas from Death approaching They are said to be like tumbling Seas whose boyling swelling overflowing waves bring terrour and trouble to all that are near them But God hath said unto them Hither shall ye come and no further here shall your proud waves be staid here in the midst of your march be it never so fierce shall the wheels of your Charriots be knocked off and here in the ruffe of all your greatnesse shall Death arrest you Marriage not to be made for Money onely THere was a Rich Man in Athens which had a daughter to marry and he asked counsel of Themistocles how to bestow her telling him that there was a very honest Man that made suit unto her but he was poor And there was a Rich Man which did also defire her but he was not Honest Themistocles answered that if he were to choose he would prefer Monilesse Men before Masterlesse money Intimating thereby that Marriage is not to be contracted for Money onely yet the question is now with what money not with what honesty the party whom they seek is endowed whether they be rich not whether they be godly What lands they have on Earth not what Inheritance they have in Heaven It is dos not Deus all 's good enough if there be goods enough it is Money that makes the Match But let such know that as their Money wasteth so their love weareth neither is there any Love or Friendship constant but that which is grounded on constant causes such as Vertue and Godlinesse which will hold out to the last The day of the last Judgment a terrible day THere is a story of two Souldiers that coming to the Valley of Iehosaphat in Iudea and one saying to the other Here in this place shall be the generall Iudgment Wherefore I will now take up my place where I will then sit and so lifting up a stone he sate down upon it as taking possession before-hand But being sate and looking up to Heaven such a quaking and trembling fell upon him that falling to the Earth he remembred the day of Iudgment with horrour and amazement ever after And to say truth so fearfull and terrible shall be the appearance of that day that our Saviour in some sort describing the same saith that then the powers of Heaven shall be shaken de Angelis hoc dicit saith S. Augustine Christ here speaketh of the Angels that trembling and great fear shall surprise them so that if those glorious spirits shall tremble at the horrour of that day who being guilty of no sin shall not then be judged How shall poor Martals stand amazed especially the wicked whose Iudgment and condemnation shall then be pronounced The benefit of History LUcius Lucullus being appointed Captain General over the Romane Forces against Mithridates had not great experience or knowledg in War but onely what he had gotten by reading History yet proved a discreet and Valiant Commander and vanquish't at that time two of the greatest Princes in the East Thus it is that History is and may be the director of meanest Men in any of their actions how others have behaved themselves upon several occasions and what hath followed thereupon It is a trusty Counsellour of State by whose advice and direction a Common-weal may be framed governed reformed and preserved an Army may be ordered Enemies vanquished and Victory obtained In it as in a glasse we see and behold Gods providence guiding and ruling the World and Mens actions which arrive often at unexpected events and even some times reach unto such ends as are quite contrary to the Actor's intentions It is a punisher of Vice presenting aged Folly green and fresh to Posterity not suffering Sin to dye much lesse to be buried in Oblivion It is also a Reâ—arder of Vertue reserving worthy deeds for Imitation A good Work though it dye in doing is a Reward to it self yet that some dull Natures might be stirred up the more and all benefited by seeing gratious steps before them this onely is exempted by a firm decree from the stroke of Death to live in History Men usually judging others to be like themselves IT is said of Moses and Ioshua that when they were coming down from the Mountain and heard a noise in the Camp Ioshua said There was a noise of War But Moses said the noise of them that sing do I hear Here was now great difference of these two great Mens Iudgments but the reason was that Ioshua being a Martial man therefore judgeth the noise to be a noise of War but Moses being a Man of Peace judgeth the noise to be a noise of Peace each of them judging according to their several dispositions Hence is that of the Philosopher Qualis quisque est tales existimat alios such as every one is the same he thinketh others to be measuring of other Mens actions by his own bushel The Lascivious Man thinketh others to be lascivious The Covetous person thinks others to be Covetous the Fool thinks every Man to be as arrant a Wise man as himself hoc proclivius suspicatur in alio c. Every Man readily suspects that of another which he findeth in himself Neglect of the Soul reproved THere is a story of one Pambo that on a time looking out at a Window and perceiving a Woman to spend a great deal of time in trimming her self fell a weeping And being demanded the cause answered Have not I a great cause to weep to see yonder poor creeping worm consume so long time in decking and adorning her poor Earthly carcase to the sight of Man and I spend so small time in preparing my Soul for God But were this Man alive now he would do nothing else but lament and take on to see how people of all sorts from the highest to the lowest are taken up with high thoughts of their bodies little thinking of their Souls Men and Women trifling out whole dayes inter pectinem et speculum in finifying of their Fantastical Phisâ—omies and not bestowing one hour in smoothing and rectifying of their most pretious Souls To Compassionate others miseries THere is mention made of some Mountains called Montes Lactarei the milky Mountains on which the Beasts that feed do give such nourishing milk that Mens bodies though much consumed away do thereby not onely receive strength and health but fatnesse also whereas the beasts themselves are exceeding lean so that after a wonderfull manner the beasts do not profit by that grasse by which the bodies of Men come on and prosper they go up and down near the thickets of the Mountains meagre and thin and as it were sustaining the condition of those who are healed by them Like to these beasts should Charity make every one of us that as we comfort the Poor with the milk that we give them the relief that we afford them
body by course of Nature but still unborn by strength of Love The Father saith Son thou art ever with me but the Mother saith Son thou art ever within me such and so great is the power of Motherly love and affection To have a perfect Knowledg of God impossible WE read in the Prophet Esay of the Sâ—raphins standing about the Throne of the Lord and that each of them had six wings that with twain the Cherub covered the face of God with twain his feet and with twain he did fly intimating as one well noteth on the pâ—ace that with twayn they covered his face the face of God not their own face with two wings they covered his feet not their own feet They covered his face his beginning being unknown they covered his feet his end being incomprehensible onely the middle are to be seen the things which are whereby there may be some glimmering knowledg made out What God is Thus as the Wiseman hath it That which is aâ—ar off and exceeding deep Who can find it out Who can find out What God is The knowledg of him à priori is so far off that he whose arm is able to break even a bow of steel is not able to reach it so far off that he who is able to make his nest with the Eagle is not able to fly unto it And so exceeding deep that he who could follow the Leviathan could not faddom it that he who could set out the center of the Earth is not able to find it out And who then is able to reach it In a word so far ofâ— and so deep too that the depth saith It is not in me And the Sea saith It is not with me deep to Men and Angels as exceeding the capacity of both Insomuch that S. Augustine saith making out the question What God is gives this answer Certè hic est de quo et quum dicitur non potest dici c. Surely such a one is he who when he is spoken of cannot be spoken of who when he is considered cannot be considered of who when he is compared to any thing cannot be compared and when he is defined groweth greater by defining of him Parents to be carefull in the Instruction of their Children THough Solomon was dear and tender in the eyes of his Parents yet they did not cocker him up but taught him what he should do and what he should not do God knew that Abraham would teach his Children Alexander's Father provides Aristotle to be his Tutor And Theodosius finds out Arsenius to be his Son's School-master Thus it is that good and careful Parents have from time to time been careful to have their Children well instructed ever whetting the Law upon their hearts and seasoning their tender years with Religious Principles O! but there is a love in too too many Parents a doating love which teacheth nothing and there is a government in Parents which looseneth all the reins and suffereth to riot and excesse And there is a pity in Parents a Foolish pity which pardoneth all and punisheth nothing till God come with the sword of his Judgment as he did to the Sons of Eli and kill where the Parents leave uncorrected A strange love to kill their Children with too much kindnesse But good carefull Parents truly love their Children and to prove that love they teach them as thinking them much betâ—er unborn then untaught Fervency in Prayer the prevalency thereof IT is observed of S. Augustine That coming as a Visitant to the house of a sick Man he saw the room full of Friends and Kindred who were all silent yet all Weeping the Wife sobbing the Children sighing the Kinsfolks lamenting all mourning The good Father sodainly uttered this short ejaculatory Prayer Domine quas preces exaudis si non has Lord What Prayers dost thou hear if not these And certainly It is the fervent effectuall Prayer that availeth much It is Zeal that puts the heart into a good temper and apts it for motion which cannot be without an heat it feathers the wings of Prayer and makes it fly swift into Heaven Well may Prayer be the weapon with which we fight and struggle with God but Zeal is that which sets an edge upon devotion and makes it prevalent hence are those usual Phrases of crying wrestling and striving with God all which argue an holy importunity and sacred violence unto Heaven How Christ is said to be the end of the Ceremonial Law THe Earth bringeth forth fruit of it self but first the blade then the ear afâ—er that the full corn on the ear So did the blade or hearb spring out of the Law of Nature the ear or culm in the Law written but we have in the Gospell the pure grain or full corn which is Christ Iesus Therefore as the stalk or ear are of necessary use till the corn be ripe but the corn being ripe we no longer use the chaffe with it So till Christ was exhibited in the Flesh which lay hidden in the blade and spike of the Law the Ceremonies had their use but since that by his death and passion this pure wheat is threshed and wiâ—nowed and by his Ascension laid up in the garner of Heaven they are of no further use The Jews were taught by those shadows that the body should come and we know by the same shadows that the body is come The Arrow moveth whilst it flyes at the mark but having hit the mark resteth in it So the Law which did level and shoot at Christ with so many moveable signs and Sacraments doth as one may say cease from her motion of practising them any more having attained to her full end in Christ Jesus Carnal Unregenerate Men unserviceable both in Church and State IT is the fashion of some vain-glorious Braggadochia-Courtiers that when they go down into the Countrey they do nothing but talk of what Friends they have in Court what power they have with the Lord Protector the Council of State the Lords Commissioners c. filling their mouthes with the names of greatnesse and eminency whereas indeed they have neither command nor the least of power to do any good where they most pretend it Such are all Carnal unregenerate Men let their pretences be never so specious and their discourses never so Heavenly they have no interest with God no encouragement to appear before him no knowledg or acquaintance in the Court of Heaven and therefore no confidence to be helpfull or serviceable to the place or Common-weal wherein they live The Knowledg of God through Faith in Christ the way to true Happinesse THere is a dangerous Harbour in our Seas as Marriners say at whose mouth is the Goodwin out of which the Pilot cannot make forth but he must strike upon the sands unlesse he so steer his Ship that he bring two steepls which stand at a distance
Vice and all kind of vanity a Temple fit for the Holy Ghost to duell in a Vessell and preserver of the Graces of Gods holy Spirit Discretion the guide of all Religious actions THere is a story how divers ancient Fathers came to S. Anthony enquiring of him What Virtue did by a direct line lead to perfection that so a Man might shun the snares of Sathan He bade every one of them speak his opinion One said Watching and Sobriety Another said Fasting and Discipline A third said Humble prayer A fourth said Poverty and Obedience And another Piety and works of Mercy but when every one had spoke his mind his answer was That all these were exâ—ellent Graces indeed but Discretion was the chief of them all And so without all doubt it is being the very Auriga Virtutum the guide of all Virtuous and Religious actions the Moderator and Orderer of all the Affections For whatsoever is done with it is Virtue and what without it is Vice An ounce of Discretion is said to be worth a pound of Learning as Zeal without Knowledg is blind so Knowledg without Discretion is lame like a sword in a Mad-man's hand able to do much apt to do nothing Tolte hanc et virtus vitium erit He that will fast must fast with Discretion he must so mortifie that he do not kill his Flesh He that gives Alms to the poor must do it with Discretion Omâ—i petenti non omnia petenti to every one that doth ask but not everything that he doth ask so likewise pray with discretion observing place and time place lest he be reputed an Hypocrite time lest he be accounted an Heretick And thus it is that Discretion is to be made the guide of all Religious performances Humility exalted THe Naturalists do observe that the Egyptian Fig-tree being put into the Water presently sinks to the bottom but being well soaked with moysture contrary to the nature of all other wood bwoyes it self up to the top of the Water So we may say of humble-minded Men they keep the lowest place and degree in every thing but when in such places they are sooked with the waters of grace and devotion with the waters of tears and compunction of heart with the waters of pitty and compassion of other Mens miseries then do they after death especially swim up to that incomparable weight of glory which God hath assured to the poor in spirit Ioâ— 22. No Worldly thing must hinder the Service of God IT was a good saying out of a Wicked Man's mouth When Balaac put hard upon Balaam to curse the People of God No sayes he I cannot do it If Balaac would give me his house full of silver and gold I cannot do it I cannot go beyond the Commandement of God to do either good or bad of my own mind but what the Lord saith that will I speak And thus it is that when a Man is put upon any sinfull design such as shall not be agreeable to the Word of God nor suit with the dictates of his own Conscience let him desist with that resolution of Ioseph How can I do this great Wickednesse and so sin against God Avoid Sathan away with Riches Honours Preferments c. if they once appear to dis-engage me from the service of my God If not onely a house full of gold and silver but all the Kingdoms of the World were to be at my dispose I would forgoe them all forsake them all that I might stick close unto the service of so good a Master as God is Every Man is to make himself sure of Heaven and Heavenly things IT is related of a Man that being upon the point of drowning in a great River he looked up and saw the Rainbow in the Clouds and considering that God had set it there as a sign of his Covenant never more to drown the World by water makes this sad conclusion to himself But what if he save the whole World from a deluge of Waters and suffer me to be drown'd here in this River I shall be never the better for that when I am once gone all the world is gone with me Thus it is in the matter of Heaven and Heavenly things as in the point of Calling and Election whereas it is said That many are called but few chosen so that if a Man cannot make out unto himself that he is none of the Many so called and one of the few that shall be certainly saved he must needs be but in a sad condition What is the bloud of Christ though in it self sufficient to save ten thousand Worlds if it be not efficient in the application thereof unto his Soul He shall be never the better for it What if the Gospel come to him in Word onely and not in power not in the Holy Ghost and full assurance it would do him little good What are Promises if he be not Heir of them VVhat are Mercies if he be no sharer in them VVhat is Heaven if he have no Evidence for it And what is Christ though all in all in himself yet nothing nay the further occasion of damnation to him if he he not in him The deaths of Faithful Magistrates Ministers c. to be lamented IT is reported in the Life of S. Ambrose That when he heard of the death of any holy Minister of Christ he would weep bitterly The like may be read of Philo the learned Iew That when he came to any Town or Village and heard of the death of any good Man there dwelling he would mourn exceedingly because of the great losse that that place and the whole Church of Christ had received thereby How much more cause have we then of this Nation to lament our sad Condition who have in few years lost so many Reverend learned and Godly Ministers Magistrates and others Needs must we languish when the breath of our nostrils is expired needs must the Church be in a tottering estate when her props and supporters are taken away and such a one is every good Magistrate in his place every painful Preacher in his Parochial charge every child of God in the Precinct where he dwells And if the taking away of any of these be not matter of sorrow I know not what is Antinomian madnesse IT is said of Lycurgus that being cast into a phrensy by Dionysius in that distemper thinking to have cut down a Vine with the same hatchet slew his own Son So the Antinomist being possest with a spiritual phrensy which he calls Zeal when he lifts up his hatchet to cut off some errours which like luxuriant branches have sprung up about the Law cuts down at unawares the very Law it self both root and branch making the observation of it arbitrary in respect of Salvation or as a Parenthesis in a sentence where the sense may be perfect without it For under colour
Churches distresse and comfort IT is said of Mytilene a magnificent stately City near the borders of Phrygia that it was rarely builded but very badly scituated For when the South-wind blew the Inhabitants grew sick when the West-wind they did cough but when the North-wind blew they were all well Thus the Church Militant is rarely builded but badly scituated as it were in the unhealthy Marishes of Egypt One while the South-wind blowes and it is sick that is when Heresies spring up with the Gospel as in the first five hundred years after Christ Another while the Church cougheth and labours for life under the strength of some violent disease as in those Ten Bloudyâ— Persecutions next following Christ's Ascension Adde hereunto the sad distresse that she is in at this very time rent and torn in pieces with Sects and Schisms and groaning under the burthen of an unsupportable Toleration thereof But the Churches comfort is That God the great Physitian will in his good time turn about the Wind into another corner that it may be healed Sin in its original easie to be found THere is in Italy or some part of the Apennine Hills not far from the hole Avernus an herb called Aconitum one of the mortallest poysons in the World and withall so deadly that the Poets held it too bad to be naturall and would have it to come from some supernatural cause or curse which not being within their compasse to apprehend they therefore feigned That when Hercules drew Cerberus out of Hell look where the filthy froth and foam fell out of the ugly jawes of his troubled mouth there grew that deadly herb the poysonous Aconite Thus do they poor Heathens make a great deal of do to devise a beginning for the most earthly poyson But for Sin the spiritual poyson of Man's Soul we need not go to fancies and fables to find the original matter of it For the Holy Ghost tells us directly That Whosoever committeth Sin is of the Devil 1 Ioh. 3. 8. The Commands of God to be obeyed not questioned IT was judiciously said by a Wise man of later dayes That if he were enjoyned by his Superiours to put forth to Sea in a Ship which had neither Mast nor Tackling nor any other furniture he would do it And being asked What wisdome there were in so doing answered The Wisdome must be in him that hath power to command not in him which is bound to obey Thus it is that Men having an expresse Commandement in Gods Word to do thus and thus must not gainsay and overthrow all with their own Worldly wisdome and Fleshly reason Obedience must be no disputant no framer of excuses If the Captain command the Souldier a piece of service Must he tell him why Is it not enough for the Centurion to say to his servant Do this and he doth it Must the Subject obey his Prince in nothing but when he is of his Councel But if with Men it were so yet with God it may not so be of whom it is sufficient for us but to know that we are commanded to obey whatsoever his Will and Pleasure is Tyrants Infidels c. forced to acknowledg the Providence of God JUlian that wicked Apostate though as Politique to obscure as malicious to oppose the Truth of Iâ—sus Christ was yet in the end constrained to shut up his Tyranny with a Vicisti Galilaee Thou hast overcome O Galilean In like sort we read of Mahomet the Second the first Emperour of the Turks That at the Siege of Scodra against the Christians in the defence of so small a City against his mighty Army finding God his Enemy he blasphemously asked by way of scorn Whether God had not enough to do in Hâ—aven that he should interpose himself in his affairs on Earth And thus the most cruel of Tyrants the most irreligious Heathen through the thick clouds of Ignorance have often espyed the glimpse of Gods dreadful lightning and as oft quaked at his Thunder They have felt his finger in their wounds and acknowledged his strength in their weaknesse yea such is the power of the Almighty God to expose their own Wicked actions as a table of their Confession and extort an acknowledgment of his Victory out of their blasphemy For he that will not deny a God must of necessity grant a Providence and whosoever he be that knowes himself and sifts into his own Will and Actions must needs acknowledg a supernatural power which determines them to good or evil The wicked Polititian discovered PLiny in his Naturall History maketh mention of a certain beast of Scythia that is able to change it self into all variety of shapes and colours yet returning to his own form expresseth the resemblance of an Asse A good Emblem of a wicked Polititian who sitting as it were at the stern of State and holding the helm in his hands must of necessity vary himself a thousand wayes to obey all winds and second all rides But Nature which is the worst dissembler of guilty actions will one time or another betray it self to discovery or at least plain dealing Death will strip him naked and lay him open to shame and leave him as a Fool to Mens contempt and Gods vengeance Inconstancy in the wayes of God reproved IT is said of that humi repens the Grashopper that it hath wings but they are such as cannot lift it up from the Earth Or if they do it is but per salâ— um not per volatum they onely serve them to hop not to fly withall no sooner up from the Earth but by and by down again And such are all they whose devotion is soon hot soon cold again they could like it well if they might go to Heaven per saltum as it were at one jump without any more ado but per volatum by flying by a constant course of well-doing that 's too laborious for them they cannot they will not endure it The Carnal Professor described IT is observed of the Ostrich a kind of a bird-beast half a bird of the ayr and half a beast of the Earth that he hath such a weighty body that he cannot raise up himself to flye aloft yet flickereth in such wise and moveth so fast by the help of his wings that he cannot be out-gone by some of the swiftest of othâ—r â—reatures And such are all Carnal Professors all holy unholy Worldlings that will needs mingle Heaven and Earth together that will seem to have their conversation in Heaven when yet their affections weigh them down to the Earth so that contrary to the Apostles rule they will Deo militare et saeculo se implicare be Gods Souldiers and the Worlds Solicitors Nay contrary to our Saviours rule Deo Mammonae servire divide their service betwixt God and Mammon Certainty of the Good Mans Reward from God DIonysius causing Musitians
her patience her bottle and her hope were both out together O what must she do What Why there was upon the very place and that near at hand comfort enough a Well of water to refresh her had she but had her eyes open to have seen it Gen. 21. 19. Thus it is that in the midst of Aâ—â—lictions and distresse Men whine and repine as if they were quite lost they eye tâ—e empty bottle the crosse that is at present upon them but for want of spirituall sight they see not the Fountain of living waters Christ Iesus with the open arms of his Mercy ready to relieve them they as it were groan under the heavy burthen of oppression but for want of coming to Christ and believing on him they misse of that speedy refreshing which otherwise they might happily enjoy The supernatural workings of the Spirit PHilosophers observe that the ebbing and flowing of the Sea is by virtue of the Moon she flings her fainting beams into the Sea and being not able to exhale them as the Sun doth she leaves them there and goes away and that drawes them and when they grow wet they return again so that the Sea ebbs and flowes not from any principle in its self but by virtue of the Moon Thus the heart of every poor Creature is like the Water unable to move towards Heaven to think a good thought much lesse 〈◊〉 act any thing that is good till the holy Spirit of Grace bring in its beams and leave a supernaturall virtue by them upon the Soul and thereby drawes it up to it self Afflictions Not to be altogether taken up with the sense of them IT is very observable of Iacob That when his Wife dyed in Childbirth she called the child Benoni that is a son of sorrowes But Iacob in all probability thought thus with himself If I should call this Child Benoni every time that I name him it would put me in mind of the death of my dear Wife which will be a continual affliction to me and therefore I will nor have my child of that name but will from henceforth call him Benjamin that is the son of my right hand And this of Iacob may serve to shew us thus much That when Afflictions befall us we should not give way to have our thoughts continually upon them alwayes poring on them ever thinking and speaking of them but rather to have our thoughts on those things that may comfort us or that may stirre up our thankfulnesse to God for mercies even in the very midst of our Afflictions afforded unto us To suffer any thing for the Cause of Christ. IT is said of Hormisda a Nobleman of great eminency in the King of Persia his Court that because he would nor deny Christ he was degraded of all his honours stript out of his Lordly habit cloathed with sordid rags and so turn'a out to keep the Camels After a long time the King seeing him in that base slavish condition and remembring his former estate took pity on him caused him to be brought into his Pallace suited him like himself in rich attire and then perswadeth him to deny Christ at which he rent his silken cloaths and said If for these silly things you think to have me to deny my Faith in Christ take them again I le none of them And so with great scorn and reproach he was the second time cast out Thus it is that all of us should be ready to suffer any thing for the cause of Christ be contented to be made a by-word and laughing-stock for Christ and to bear with willing shoulders the most disgraceful things that can by the malice of Men and Devils be put upon us for Christ nay to bear up our spirits though all the World should frown upon us cast us off scorn us and accompt us as a disgrace unto them The sins of our Religious duties corrected by Christ and then presented to God the Father AS a Child that is willing to present his Father with something or other that might please him as a Poesie or Nosegay goes into the Garden and there for want of judgment gathers sweet smelling Flowers and noysome stinking weeds together but coming to his Mother she picks out the weeds and thus it is that whether we pray unto God or hear God speak unto us in his Word or are otherwise employed in the performance of any Religious action Christ comes and picks out the weeds takes away the iniquity of our holy things observes what evil or failing there is in duty and draws it out and so presents nothing but flowers nothing but what is pleasing and acceptable to God his Father The comfortable sight of Christ Iesus crucified to the poor Repentant Sinner IMagine that you saw some Malefactor led along to the place of Execution wailing and weeping for his mis-spent time for his bloudy acts for his heynous crimes and that his wailings and his weepings were so bitter that they were able to force tears from others and to make all eyes shoot and water that did but look upon him but then if this Man in this case should sodainly see his King running and riding towards him with a pardon in his hand What a sight would this be Surely none like it Thus thus it is with Man sorrowing and repenting for Sin Whilest he is weeping over the sadnesse of his condition and confessing what a little step there is betwixt him and damnation as if he were even dropping into Hell in a maze he looks up unto Christ whom he sees with a Spear in his side with thorns in his head with nayles in his feet and a pardon in his hands this were a sight indeed a most pleasant ravishing Heavenly sight such as all the rich and curious sights on Earth not all those glittering spangles in Heaven could afford the like Heart-Communication the want therof deplorable IT was the ingenuous confession of a learned Divine sensible of his neglect but more especially of the difficulty of the duty of Heart-communication I have lived said he Forty years and somewhat more and carried my Heart in my bosome all this while and yet my Heart and I are great strangers and as utterly unacquainted as if we had never come near one another Nay I know not my own Heart I have forgotten my Heart Ah my bowels my bowells that I could be grieved at the very Heart that my poor Heart and I have been so unacquainted Thus he then in a pious and conscientious manner expressing himself but mutato nomine it is the condition of most Men now in this Athenian age of ours such as spend their time in nothing more then in telling and hearing news How are things here how there how in this place how in that None almost enquiring how things are with their poor hearts few or none debating the matter nor holding
a serious communication clear intelligence and acquaintance with their own hearts saying Heart how doest thou How is it with thee for thy spiritual estate Heart how wilt thou do or what doest thou think will become of thee when thou and I must part and never have the happinesse to talk with one another again Faithfull Soul and an Unbeliever their difference in relying upon God LOok how it is with two Watermen the one hales his Boat about the shore and cannot gâ—t off but tugs and pulls hard yet never puts her forth to the â—ide the other having more skill puts off presently 〈◊〉 up his Sail and then sits still committing himself to wind and tide which eaâ—â—ly carry him whither he is to go Just thus it is with a Faithfull Soul and an Unbeliever all the care of the one is to puchimself upon the stream of Gods providence to set up the Sail of Hope to take the gale of Gods Mercy and so he goes on cheerfully And why but because he is not moved by any externall Principle it is Faith in Christ Iesus that puts him on it is by Faith that he hath got a skill and a kind of slight to put over all cares to another and though he take up the Crosse yet he hurls all the care upon Christ and then it is an easy matter to lye under the burthen when another bears the weight But the unfaithfull unbelieving Soul thinking by his own wit and power to bring things about tugs and puls hard yet finds neither ease nor successe but sinks under the pressure of every carnal Worldly â—â—â—â—rrent that betides him Self-deniall the excellency thereof THere is mention made of a certain godly Man that was in his time sore tempted by Sathan the Man was much in duty to whom Sathan said Why takest thou this pains thou dost watch and fast and pray and abstainest from the sins of the times But O Man What dost thou more then I do Art thou no Drunkard no Adulterer No more am I Dost thou watch and fast Why let me tell thee I never slept I never ate nor drank What dost thou more then I do I will tell thee said the good Man I pray I serve the Lord nay more then all this which is indeed the sum of all I deny my self Nay then saies Sathan thou goest beyond me For I am proud I exalt my self and so vanished O the excellency of self-deniall when Christ may be said to rule within a man when in every way a Man subjects himself to Christ in his understanding to know Christ in his will to choose and embrace Christ in his thoughts to meditate upon Christ in his fear to serve and honour Christ in his Faith to trust and depend upon Christ in his love to aâ—â—ect Christ in his joy to delight in Christ in his desires to long after Christ in his endeavours to exalt Christ in all his duties graces gifts and abilities to make them serviceable to Christ so that he may be said to live yet not he but Christ that liveth in him Gal 2. 20. Graces divine not parts humane hold out in the end AS it is with two Children playing together in the day when night comes one Child goes to his Father and the other to his Father It may be all the day they are so like that you cannot say whose Child is this or that but when night comes the Father then cometh to his Child and saith Come my Child come in at dores And if the other do but offer to come in No child you must go home to your Father So while we are living Grace and gifts are mingled together some men have gifts and some Men have graces and they look very like Ah but when night comes when Death comes then saith God to those that have Grace Come my Children enter in but if those that have gifts onely come he sends them another way so that if a Man have never such parts and gifts yet if he have not Grace withall he may go to Hell and perish to all Eternity How it is that Graces of the Spirit may at present seem to be lost AS in a Fire the fewel may be quite burnt out the flame abated and quite extinguished but yet there still remains an heap of Coals on the hearth and in them a good Fire though all may seem to be quenched And it is obvious to every eye that the Sun doth not alwaies shine out in its lustre a cloud may interpose and so intercept its beams yet for all that the body of it is in the Heavens as the Fountain of all other light whatever So it is that the Graces of the Spirit such as Faith Hope Love cannot be finally and totally extinguished in the Soul when they are once wrought there by the Spirit yet their lustre their radiancy their shine and flame may be clouded for some time And so it comes to passe that though a Man cannot lose his hope yet he may at present lose the comfort and confidence of his hope though he cannot lose his Love yet he may cool the heat and fervour of his Love The flame of the Spirit the feeling and sense of it may in the secondary causes thereof for a time be quenched but yet the Spirit it self and the Cardinal graces thereof remain still in their full glory and splendor Sin to be removed as the cause of all Sorrow IF a Man have a thorn in his foot it puts him to a great deal of pain it swells and is full of anguish Now let him anoint his foot let him lap it up and keep it warm let him sit still and not walk upon it yet all the while the thorn is still in his foot he hath no ease but it akes and throbs and goes to the very Heart of him The way then for ease in such a case is to remove the cause of the sorrow by all means to get the thorn pluck'd out to get that drawn forth So when a Mans Conscience is in trouble and disquiet he may use plaisters of ease may seek to quiet his Spirit with merry Company good fellowship following his Pleasures minding his businesse he may be padling with these plaisters and Poultesses that Men of the World seek ease by but yet so long as the thorn is in the Heart guilt in the Conscience and Sin in the Soul all these slabberments will do not good the â—horn must be pluck'd out Sin must be removed as the cause of all sorrows whatsoever Means in the attainment of Grace and the use thereof enjoyned by God IT was as easy for Boaz and might have been done with as little charges to have given Ruth as much corn at once as would have yielded her an Ephah of Barly and so have sent her home without any more ado but he would have her
little to cover their great eyes they do sleep with their eyes somewhat open and shining which hath occasioned it to be supposed that they slept not at all But most true it is that Iesus Christ who is the keeper of Israel neither slumbreth nor sleepeth never shuts his eyes but hath them alwaies open upon the Just he winks not so much as to the twinkling of an eye He alwaies stands Centinel for his People and ever looking about him to see if any danger be approaching he watcheth over his People for good Times redemption THere is mention made of Archias a Lacedemonian that whilst he was riotting and quaffing in the midst of his cups one delivers him a letter purposely to signify that there were some that lay in wait to take away his life and withall desires him to read it presently because 't was a serious businesse and matter of high concernment Oh said he seria cras I will think of serious things to morrow but that night he was slain Thus it is very dangerous putting off that to another day which must be done to day or else undone to morrow Nunc aut nunquam Now or never was the saying of old If not done now it may never be done and then undone for ever Eternity depends on this moment of time What would not a man give for a day when it is a day too late Let every Man therefore consider in this his day to day whilst it is day to do the things of his peace least they should be hid from his eyes and so whilst like a blind Sodomite he grope to find a dore of hope sire and Brimstone rain about his ears from Heaven against which he hath so highly offended Men not easily brought to believe the Worlds vanity A Gentlewoman some piece of Vanity no doubt being told that the World and all the glory thereof was but Vanity Vanity of Vanities all 's but Vanity so said Solomon 'T is true said she Solomon did say so but he tried first whether it were so or not and so will I Thus it is that most of us are very hardly drawn to believe the Worlds vanity as that he Wisedome thereof is but enmity with God the riches thereof nothing available the Honours thereof but dependant and apt to lye in the dust the pleasures thereof but momentany and all of them such whereupon may be truly written Vanity but here 's the misery Men will not take Gods word for it that it is so they cannot believe till â—or scarce when they see The World hath bewitched them before they will believe it to be a Witch neither will they believe it to be a poyson till they are poysoned therewith Every one to strive for eminency in Christianity A Ristides was so famous amongst the Athenians for his Justice that he was called Aristides the just when two came before him said he that accused the other O Aristides this Man did you such an injury at such a time as thinking by such a suggestion to have made him partiall in the businesse Whereunto Aristides made answer Friend I sit not here to hear what he hath done against me but what he hath done against thee O that Christians were so famous for holinesse and Justice that it might be said There 's such an one The humble such an one The meek such an one The holy such an one The just such an one The patient It could have been said so of Noah Abraham Moses and Iob c. And why should not every Man strive to be the like The Will of God to be resigned unto in all things THere is mention made of a good woman who when she was sick being asked Whether she were willing to live or dye answered Which God pleaseth but saith one that stood by If God should refer it to you Which would you choose Truly said she If God should refer it to me I would ee'n refer it to him again Here now was a good Woman and a good resolve well met And it were to be wished that there were many such in these loose licentious times of ours that would not be almost but altogether perswaded to lay aside themselves and their self-will and in all occurrences of time and all occasions of Interest whether publike or private to lye down in the dust and to submit to the good will of God whether it be for good or evill that shall in this life happen unto them The great benefit of Faith truly appropriated IN the Book of Iudges there is mention made of a War betwixt the Men of Gilead and the Ephraimites wherein the men of Gilead had the Victory and pursuit upon the Ephraimites but the men of Gilead having gain'd a passe upon the River Iordan over which the Ephraimites were to run homewards it so fell out that every single Man was forced to beg his way whereupon the men of Gilead question'd their Country Whether they were Ephraimites or not They poor Creatures being struck with fear answered in the negative They were no Ephraimites but the men of Gilead distrusting them commanded that every Man as he passed should clearly pronounce the word Shibboleth which signifies a Foord or passage whereby the Ephraimites were discovered for pronouncing Sibboleth instead of Shibboleth two and fourty thousand of them were put to the sword in that day Thus it is that all of us are to passe through the gates of Death and to give an accompt for what we have done here in the Flesh whether it be good or bad And then he that can clearly pronounce Shibboleth that can say with David Daniel and many others My Lord and my God that can by Faith appropriate the merits of Christ Iesus unto his own Soul and say with holy Iob I know that my Redeemer liveth shall enter into his Masters joy whereas he that lispeth out Sibboleth that with those five foolish Virgins and those other hopelesse Creatures shall without the least sense of Faith barely cry out Lord Lord shall be shut out for evermore True Grace in the Soul may be seemingly but not really at a losse AS it is amongst us in a Court of Record the Seal being once passed is as true a Seal and as good evidence in Law though the print be defaced diminished and not so apparent as any that is most fair fresh full and not defaced at all So it is that the least drop of true Grace in the Soul can never be exhausted nor the least dram of true spiritual joy be quite dryed up or annihilated And why so because that in the Court of Heaven when on a sealing day the Graces of Gods Spirit are stamped on the Soul it may and doth oftentimes so fall out that there may be afterwards a dimnesse of the Seal and the marks as it were may be worn out so that the