thing even altars to burne incense unto Baal Ier. 11.13 The prophets as they number the Syrian gods so they tartly deride them and their worshippers (x) Nec factum est unquam ut qui hos colit etiam Deum coluerit neque enim fieri potest quoniam si honos idem tribuitur alijs ipse omnino non colitur cujus religio est illum esse unum ac solum Deum credere ita spreto uno ac vero Deo tot vana numina sacrilege venerabantur Lactant. lib. 1. cap. 19. not without cause For who can but smile to heare the Romane Senate (y) Eusebius hist lib. 2. cap. 2. Tertullian adversus gentes Apologet. cap. 5. Vetus erat decretum ne qui Deus ab Imperatore consecraretur nisi a Senatu probatus sic apud illos de humano arbitratu divinitas pensitatur nisi homini Deus plicuerit Deus nonerit homo jam Deo propitius esse debebit Tiberius ergo veritateâ— divinitatis Christi detulit ad Senatum cum prerogativa suffragij sui c. Apud vos quodvis colere jus est praeter verum Deum quasi non hic magis omnium sit Deus cujus omnes sumus Tertul. apolog cap 24. and mortall men create eternall gods who cannot preserve themselves from corruption death and the Grave And how neere the Romish of this age pitch their tent unto the old Idolatrous Romans the world well and full cleerely sees (z) Quid illic facit Ara si non illud habent pro numine S. Aug. S. Ambr. lib. 5. ep 30. But unto us whatsoever the world adore there is but one GOD the (a) Quod colimus nos Deus unus est qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbo quo jussit ratione qua deposuit virtute qua potuit de nihilo expressit in ornamentum majestatis suae Tertul. Apolog. cap. 17. Deut. 6.4 Mark 12.29 Father of whom are all things and wee in him and one Lord Iesus Christ by whom are all things and we by him 1. Cor. 8.6 7. Howbeit there is not in every man that knowledge and blessed be our God that we have it when others want to know and beleeve him and understand that before him there was no god formed neither shall there be after him Isa 43.10.11 that he is the first and the last besides him there is no (b) Deut. 4.35 Ante Saturnum Deus penes vos nemo est ab illo census totius vel potioris vel noâ—toris divinitatis Tertul. Apol. cap. 10. Quid erratis Prior est quibusdam dij suis sylvestris Roma ante regnavit quam tantum ambitum Câ—pitolij extrueretur c. ibid. cap. 26. Sed Dei Christianorum est orbis qui regnatur homo ipse qui regnat ne ille vites dominationum ipsis temporibus in seculo ordinarit qui ante omne tempus fuit seculum corpus temporum fecis ibid. God Esay 44.6 Whom to know with and in Christ is eternall life Ioh. 17.3 A jealous God who will not give his glory unto another Isay 42.8 O ye sonnes of men how long will yee turne his glory into shame how long will ye love vanitie and seeke after leasing Psal 4.2 Returne unto the Lord with all your hearts put away the strange gods from among you prepare your hearts unto the Lord and serve him onely 1. Sam. 7.3 The Larke praiseth the God of heaven in the morning the Thrush at mid-day the Nightingall in the evening setting onely the tune for man to praise his God The wisemen (c) Magi eos morbos per quos aliquid aut cupimus aut metuimus aut dolemus velut ante pietatis aeram misericordiae altare foderunt ut vel in auro avaritia vel in thure Idololatria vel in myrrha fieret domino subjecta mortalitas in hanc petram sacra pecuniae cupiditas prophana errorum superstitio amara mortalitatis conditio velut illaesae morerentur S. Hieron Tom. 9. ep 20. left all to worship Christ and whosoever is wise following the bright sunshine of the Gospell will set up no Deity upon Gods throne fall downe before no Majestie but his who made heaven and earth Seeing we have heard thy voice I am the Lord and there is none else there is no God besides mee Esay 45.5 Let other people walke every one in the name of his god but wee will walke in the name of the Lord our God for ever and ever Mic. 4.5 And whatsoever Gods or Devils Pagans reverence for all the gods of the Nations are Idols vanities and devils (*) Psal 96.5 Idola non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elobim i. e. dij sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elilim i.e. non dij vel vanitates deastri nihilitates Dei tantum quaedam umbra quod nomine ficto cultu deum referat sed revera nullam opem ferre potens nomen contemptim per para nomasiam apte idolu tribuitur Pagnin in rad alal the God of Abraham shall be my God my All (d) Ipse in aethere sit Jupiter ipse in aere Juno ipse in mari Neptunus in inferioribus maris ipse solacia in terra Pluto in terra inferiore Proserpina in facis domesticis Vesta in fabrorum fornace Vulcanus in sideribus Sol Luna Stellae in divinantibus Apollo in merce Mercurius in Jano initiator in termino Terminator Saturnus in tempore Mars Bellona in bellis Liber in vineis Ceres in frumentu Diana in silvis Minerva in Jngenijs Haec si ita sint quid perderent gentes si unum Deum corerent prudentiore coÌ„peÌ„dio S. Au. ci l. 4. c. 11. in heaven and earth 2 Vse Nor can we possibly reconcile the Synagogue of Rome and this text none who either adore Angels or invocate departed Saints (e) Muscuius Calvin Occolampad in loc Nec flocci papistaruÌ„ insaniam reputetis qui invocationem sanctorum inculcant angelis noÌ„ nitor noÌ„ suÌ„t pars mea fide unius Dei non coÌ„tenti angelos et sanctos mortuos invocant colunt adorant can truly professe with the Prophet I have none in heaven but thee and there is none upon earth that I desire besides thee Wee are drawne from God either by delightfull pursuit of the Creature by false gods or afflictions befalling us for our profession of the name of God As David rejected all those together with searching after and dependance upon Starre-gazers (f) Seipsum culpat Propheta quod visus esset quaerere quid ageret secundum coeli dispositionem astra vel fatum hic asserere quod nihilominus vellet in terra cum deo consentire in omnibus factis suis Trevetus in loc Hac interrogatione excludit Numina coelestia dispositionem seu fatum astrorum lege S. Ambros. serm 82. de defectione Luna Sapiens permanebit cum sole Psalm 72.17 cum
victoriae facit Huic spectaculo vide quem animum quam debeas afferre virtutem certaminis magnitudinem de expectantium dignitate metire S. Hieron tom 9. ep 1. and to crowne thy happy choice and love of him who loved us first Nor is the third consideration lesse forcible drawne from the survey of Gods ineffable excellencie and all sufficiencie to relieve us in all conditions and yeeld the soule in every estate a plenary contentment The round world can never fill mans triangular heart with solid contentation (f) Quando enim veluit habere gaudia de se invenit planctum in se totum gaudium nostrum Deus est qui vult securus gaudere inillo gaudeat qui non potest perire Aut argentum perit aut tu nemoscit quid prius verum illud constat quia utrumque periâ—urum est quid prius incertum est Nam nec homo hic potest manere semper sic aurum sic vestis sic domus sic pecunia sic lata praedia sic lux ista Noli ergo velle gaudere in istis sed gaude in illa luce quae non habet occasum quam non praecedit hesternus dies nec sequitur crastinus S. Aug. in Psal 84. tom 8. as one corner fills another empties it selfe of its former delight but the heire of heaveÌ„ is like the ayre which fils all things it findes emptie replenisheth every heart emptied of the love of the world and opened to welcome the king of glory In want his clemencie is wealth in woe thy weale in sorrow consolation (g) Osiander in loc in hunger hee is meate in thirst drinke in sicknesse physicke in all things all so that he wants nothing with God who delights in nothing but God but hee who enjoyes not the all-sufficient God what helper sufficient can hee finde in his labours what sufficient defence in dangers what counsell in his doubts what comforter in his sorrowes what refuge sufficient in his temptations to (h) Quem habent in laboribus adjutorem Sclinepius in loc verum gaudium non est doterra sed de coelo Et revera illud verum solum est gaudium quod non de creatura sed de creatore concipitur quod cum possederis nemo tollat a te Cui comparata omnis aliunde jocunditas moeror est omnis suavitas dolorâ— est omne dulce amarum est omne decorum foedum omne denique quod cunque delectare possit aliud molestum S. Bern. ep 114. yeeld him shelter and deliverance enquire of the creatures where contentment dwels and where the soule may lodge her wearied limbes in some bed of rest They will all answere with joint consent repose is not in us They send every pilgrim every passenger unto the Lord. The sea saith I am but the Lords great fish pond to furnish thy table on fasting dayes the earth saith I am his footestoole or at most the garden of God (i) Amos 9.6 watered to yeeld thee a posie of flowers the winds say we are the breath of his nostrils the clouds say wee are his chariots the fire saith I am his furnace to perfect and purge his metals the starres wee are his torchlight the heaven saith I am his throne the angels say we are his messengers the creatures say they are but provision for the men of Gods houshold so that nor any thing in heaven nor earth dare assume to it selfe the Lords prerogative (k) Pulchrum coelum pulchra terra sed pulchrior qui fecit illa S. Aug. Cateris rebus occupari potest repleri non potest Ber. Fecisti nos Domine propter te inquietum est cor nostrum donec reqâ—iescat in te S. Aug. sufficiency to settle and content the soule of man (l) Modica transitoria terrena sunt quae despicis maxima aeterna coelestia sunt quae appetis plus dicam verum dicà m Tenebras deseris lucem ingrederis de profundo fluctuum emergis ad portum de misera servitute in felicem libertatem respiras de morte denique transis ad vitam S. Ber. ep 114. which leaving the creature to embrace the Creator riseth againe from death to life This all-sufficiencie of God as it stands in relation to the soule of man is couched in that emphaticall asseveration Thou art the strength of my heart and my Portion for ever (m) Psal 73.26 Etenim hareditas mea praclara est non omnibus sed videntibus in quibus quia ego sum mihi est S. Aug. in Psal 16.5 God is the portion of his Saints five wayes 1 As children receive portions by their parents free love and great liberality not their proper merit so the interest they have in the Lord springs not from their desert but his free grace mercy in Iesus Christ (n) Quid dicturi sumus ei qui primo gratis nos facit Merita nostra fecisse ut nobis illa salus perpetua mitteretur à Domino Absit Si merita nostra aliquid facerent ad damnationem nostram veniret Non venit ille ad inspectionem meritorum sed ad remissionem peccatorum Non fuisti factus et quid Deo dedisti Malus fuisti liberatus es quid Deo dedesti quid non ab eo gratis accepisti merito igitur gratia nominatur quia gratis datur Exigitur ergo â—â—te ut tu gratis cum colâ—â— non quia dat temporalia sed quia praestat aeterna S. Aug. in Psal 43. he found out Adam in paradise Abraham in the wildernesse the child cast out in her blood and the hopelesse Paralyticke at the poole of Bethesda before hee found him in Bethel the house of God (o) Iohn 5.14 2 As the heire hath the best proprietie title unto his inheritance so the Saints the most right to Christ God is their portion and they are Gods portion for the Lords portion is his people Iacob is the lot of his inheritance Deut. 32.9 My chiefe treasure Exod. 19.5 though all the earth be mine Hee saith unto the wicked Lo-ammi for ye are not my People and I will not be your God Hos 1.9 3 In respect of fertility fruitfulnesse For as he gave the Hebrewes store of all things (p) Deut. 8.7 11.10 as well for Charitie their honour and dignitie delicacie and conveniencie as for necessitie houses to dwell in wine to glad the heart oyle to cheare and cleare the countenance milke to nourish them honey to delight them wells to wash in valleyes for Corne mountains for brasse yron and stone So God is a Rich and large portion unto every beleeving Soule which enjoyes him And as a mans Portion findes his house person necessaries even so the Lord maintaines his and procures them all things that they want nothing that is good The Lord is the portion of mine inheritance and of my Cup thou maintainest my lot Psal 16.5 6.
For there are no baÌ„ds in their death but their strength is firme they are not in trouble as other men neither are they plagued like other men vers 4. c. 2. His Paternall providence over the godlie in their greatest frailties in the progresse tutoring them in the Sanctuary why he doth they should patiently beare with sinners Surely thou didst set them in slippery places thou castedst them downe into destruction v. 17. c. 3. The profit accruing to the righteous by Gods ordinances afflictions their Profession to adhere to God alone in life to have none but him in life death to make choise of him as the strength of their heart when their flesh heart faileth and their Portion for ever v. 26. The voice of the Text is Angelicall and Seraphicall flaming with a divine-burning-affection unto our heavenly father in before and above all things expressed in the collation of God and all other creatures in heaven and earth Which spirituall Extasie (h) Foâ—engius in loc is beautified and presented 1. by an Emphaticall interrogation which is the strongest deniall Whom have I in heaven but thee 2. a peremptorie denegation i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noluâ— vel non volui Genebrard in loc There is none upon earth that I desire besides thee The summe whereof as frailtie is able to broach these transcended Mysteries subsimated (k) Dicam ut possum sed date veniam accipiâ—e conatum meum devotioneÌ„ intendeÌ„di nam explicandi nulla facultas est S Aug. in loc De Scriptures sanctis disputanti non tam necessaria sunt verba quam sensus S. Hieron Ep. 130. Marcellae Est quideÌ„ sermo compositus et gallicano cothurno fluens Sed quid ad interpretem cuius professio est non quoipse disertus appareat sed quo eum qui lecturus est sic faciat intelligere quomodo ipse intellexit qui scripsit S. Hieron Ep. 133. de Rhaetij commentarijs in Cant. Canticorum Sed cum tantares esset quae cogitando non tam quid de ea sentiendum dicenduÌ„ve esset quam quonam modo persuadendum ijs qui diversa fentirent fieret difficilior finem aliquando dilationi adhibendum putavi sperans divinum adjutorium magis mihi scribenti quam differenti adfuturum Quamobrem primum mihi videtur plus valere in hac inquisitione vivendi quam loquendi modum S. Aug. Tom. 2. Ep. 112. Paul nae Dicam si potero adiuvante misericordia demini et orationibus vestris S. Aug. in Psal 26. Si tamen exposui quod volui exposiâ—i autem quantum potui etsi non quantum volui adiuvat me dominus et intentio cordis vestri ab eodem domino inspirata id ibid. affections may be thus metaphras'd My soule longeth yea even fainteth to behold the face of the Lord my heart and my flesh crieth out for the living God (l) Psal 84.2 Whom to enjoy alone is happinesse and other happinesse I have none desire none but God alone Without God heaven to me is earth Angels to me are men Men to me are no better then beasts beasts then devills the Earth then hell But with my God the creatures are delicacies Men are Comforts Saints are Angels the Earth a pleasant Paradise (m) Cuius dicti veritas quamvis satis ad omniuÌ„ intelligentiam ipsa sui luceat claritate mihi tamen nescio quomodo in praesenti causa propius innotuit S. Hier. ep 14. ad Celantiam modo non sit Paulini The earth is fill'd with the mercy of the Lord the heavens replenished with the glory of the Lord that doth cloath me this shall crowne me my body is on earth my mind in heaven I see both I know both earth to my sorrow heaven to my joy yet nor in my sorrow nor in my joy nor in heaven nor in the earth is there any thing my soule is satisfied with longeth to enjoy save God alone who is the health of my countenance and my God (n) Coelo sed omni quis mihi nec velim terris neque optem quem socium tibi Arias Montanus loc sic red Psal 43. ω Embrace the text under this title The Soules Solace wherein are remarkeable two things 1. her CoÌ„fidence (o) Haec haec est vox fidei vox filiorum Dei Abrah Scultetus in loc Fides mea id veretur Mariana in loc In spiritu laeto fidem profitetur suam quod in solo Deo confidat neglectis omnibus creaturis etiam in Cruce Christoph Cornerus in loc Eodem modo Oecolampadius in loc per Iohan Gastium latinitate donatus Jtem Musculus Aynsworth in loc Whom have I in heaveÌ„ but thee whom have I there to beleeve in adore feare depend upon but thee O Lord 2. Conscience (p) Nihil in coelo mihi erit sine tuo coÌ„sortio iucundum nihil in terra in coÌ„iunctione tuae benignitatis acerbum Hieron Osorius to 3. in loc Nihil creatum invenio quod mihi satisfaciat nihil in quo cor meum penitus acquiescat neque in coelo neque in terra Bellar. in loc there is none upon earth that I desire besides thee None unto whom my heart devotes her self vowes to love obey delight in set up her whole contentment and take true Complacency in save thee O Lord alone He beleeves (q) Habet votum hoc fidei inclusam certitudinem Mollerus in loc Fidei sententiam carnis tentationi praemittit Aretius Felinus in Ps 73. ver 1. his God is in earth to regard him therefore he resolves in the peace of a good Conscience to approve himselfe unto him draw neere and walke with him on earth Thus it is good for me to draw neere unto God verse last He 's assur'd that his God is in heaven to reward him therefore he will put his trust in the Lord his God Without all doubt that omnipotent and all sufficient God who fills heaveÌ„ and earth whom the heaven of heavens is not able to containe (r) 1. Kings 8.27 is able to preserve sanctifie feed thorowly fill and satisfie all the emptie and thirstie faculties and functions of my soule to hold and uphold me with his right hand to guide me with his counsell afterward to receive me into glorie (Å¿) Psal 73.24 So that might sinfull-flesh vent such an ambitious wish or presuming to wish prove so happie as to obtaine my hearts desire and vote should bee to have none O Lord in Heaven but thee nor in earth in comparison of thee (t) Felix es talia feliciter cogitando ama ido felicior ideo eris etiam felicissima consequendo S. Aug. ep 206. Oculo cordis in gloriam illam defixo ver 24. ita raptus à spiritu est ut iam omnia creata despiciat Bellar. in loc Desiderio Gloriae accensus erumpit in votum Quis oratio est optantis 2. Sam. 23 15. Ps 4.6
39.13 but she builds high like the eagle upon the clefts of the rockes (m) Ier. 49.16 and refresheth her selfe by the pleasant rivers and the Gratious-Soule builds not her nest in the dust where the winde of vanitie will peirce it rests not upon the Creature which is a broken peircing Reede but on God the rocke of our salvation unto whom she is carried by the golden-streames of the word (n) Nidificat in petris in soliditate fidei permanens habens in pectore suo fluenta scripturarum Rupertus in Cant. 4 1. Reason 1. There is nothing able to fill-full the Cup of the Soule and make it runne-over with durable joy and gladnesse (o) Psal 4.7.23.5 but the comfortable presence of the all-sufficient God The world is a rich-store-house of admirable coÌ„forts for mans plentifull provision that he may cheerfully serve his God here is nothing created whence divine providence drawes not unto man a singular benefit (p) Nihil enim sineratione fit per Deum nihil casibus fortuitis nihil denique fortunae in illo temeritati licet Hieron Tom 9. ep 20. Rom 8.28 the center earth is as a fruitfull mother to nourish our fraile bodies with the sugred milke and norishment of her breasts (q) Gen. 13.10 The waters of Siloam (r) Iohn 9.7 The cleare-streames of Kishon (Å¿) Iudges 5.21 will wash away corporeall pollution and fresh fountaines refresh the thirsty and wearie Pilgrims (t) Psal 110.7 A sweete wholesom ayre conduceth to a continuance of strength and health (u) 2. King 2.19 22. the clouds labour to water the earth (x) Iob 37.11 the Lord bindeth up the waters in his thicke cloudes and the cloud is not rent under them (y) Iob 26.8 againe he maketh small the drops of water they powre downe raine according to the vapour thereof which the clouds do drop and distill upon man abundantly (z) Iob 36.27 28. the fire inlife'ns our benummed spirits and limbes the sweet influences of the Pleiades (a) Iob 38.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad verbum delicias pleiadum Arias Montanus Fructus delicatos Vergiliarum Pagnin in rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex R. Moseh Num ligabis fructus bona stellae Chimab quae est è stellis Aquilonaribus R. Abraham ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Nurquid coniungere valebis micantes stellas Pleiades S. Hieron Num Astrologia perscrutanda est ad cognoscendum proprietates isterum siderum vt hunc locum intelligere possimus Miror si hoc congruit sermoninostro certe nimis longum est transeamus ergo ad alia S. August tom 4. in loc Amicum hoc Sydus Hebr. dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. coniunctio stellarum R. Jonah His ergo Graeci quod multae simul essent nomen ab ipsa multitudine posuerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim multitudo dicitur inde derivatum est vt Pleiades appellentur S. Hieron in loc Job Pleiades appellat stellas quae iunctae velut septemesse monstrantur idem Pleiades sunt septem stellae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naivgare quod ortu suo felix tempus navigationis ostendunt eâ—si sex tantum lucidè appareant Pleiades incipiunt humeros relevare paternos quae septem dici sex tamen esse solent Ovid. lib. 4 Fastor Latinè Vergiliae dicuntur quia verissunt nunciae signum calidum quod maturet fructus calefacial Aben-ezra ex Mercer in Iob 9.9 Hoc est quod Delitias appellat Iob 38.31 generali nomine verni temporis amaenitatem pulchritudinem Mercerus in loc S. Hieronym Iob 9.9 vertit Chimah Hyadas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pluere quia ortu pluvias inducit ut flores herbae fructus terrae emergere incipiant Arcturum pluviasquè Hyadas geminosque Triones Virgil Georg. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad 6. Habuit Atlas vt fama est è Pleione vxore septem filias quas Iupiter inter sidera collocavit quarum nomina recensuit Aratus in Astronom Natal Comes lib. 4. cap. 7. Ovid. Fastor 4. Nequoquam sermo veritatis vanas Arati fabulas sequitur haec quippe astrorum nomina à cultoribus sapientiae carnalis inventa sunt sed Scriptura sacra idcirco eisdem vocabulis utitur ut res quas insinuare appetit nositia usitatae appellationis exprimantur Odo Cluniacens Moral in Job lib. 9. Bibl. Patrum tom 10. pag. 277. renew the Delicacies and pleasures of the spring revive the countenance warme and increase the blood bring the brids from farre to sing Anthems mould the earth anew into a delightfull Paradise Men in misery are our comfort Angels are our Court-de-Guard but yet nor Sea nor Soile nor men nor Angels can bound our desires nor is there creature in heaven or earth can terminate our affections or give a sufficiency unto our Soules The creature is without us or were it within us by reason of its vacuity being but a puffe-past it cannot fill us The serious study cleare knowledge and deepe meditation of sublunarie creatures celestiall bodies doth marvelously affect mans fantasie his senses are not seldome drown'd in such profound contemplations yet never satisfied his reading is wearisome to the flesh the more he drinkes the more his thirst increaseth in much wisedome is much griefe he that increaseth knowledge increaseth sorrow (b) Eccles 1.18 His heart is not fill'd with wishing his eye is not satisfied with seeing nor his eare fill'd with hearing (c) 8. Onely God satisfieth fils all the eye of man with seeing his backe-parts now hereafter his glory in heaveÌ„ his eare with hearing of his mercy truth his hands with handling his admirable goodnesse his intellect with saving knowledge his memorie with lovely promises his affections with incomparable contentation his will with forcible commands his spirit with assurance and internall calmes so that he will confesse with Esau I have enough (d) Gen. 33.9 with the spouse I am sicke of love (e) Cant. 2.5 desire with venerable Simeon to depart in Peace (f) Luke 2.29 even in that inward peace he feeles with Paul I desire to bee dissolved and to bee with Christ (g) Philip. 1.23 and in remembrance of Sion the God of Salem hang up all their Terrestrialls upon the willowes of contempt as once the Iewes their harpes by the rivers of Babylon (h) Psal 137.1 Lifting up Christ in his thoughts and desires as high above them all as the heavens are higher then the earth (i) Dicam breviter ut valeo verborum utar simplicitate coÌ„munium quia causa de qua agimus talis est qua disertioribus facundiae sermonibus nequaquam debeat obscurari sed simplicioribus eloquentiae narrationibus pandi S. Hier. Tom. 9. ep 14 Nor doth it slenderly affect the gratious soule to recount how all the excellencies of men and
reperitur S. Aug. Tom. 2. ep 121. cap. 2. But whosoeuer seekes for God shall finde him (a) Omne opus leue fieri solet cum eius pretium cogitatur spes praemij solatium est laboris S. Hier. tom 9. ep 1. ω and with him light in Goshen and bread in Iosephs Granarie when others hunger and perish in eternall-nights of darkenesse Reason 4 4 Finally the sweete relish the soule hath of Gods goodnesse in Christ makes her mount upon the wings of love soare higher then the moone build her nest in the skies overlooke all things below to embrace and enioy him whose habitation is in the highest heavens This pure affection was euer the crowne and honour of the Saints Enoch walked with God (b) Gen. 5.22 not with men because on earth he found no such companion no such communion as with God Abraham forsooke Countrey (c) Gen. 12.1 Hebr. 11.18.19 kinred friends and his only childe the childe of promise in his assurance to regaine them all and whatsoeuer els his soule desired with a thousand fold advantage in God his father and friend T' was this made S. Paul account all things dung and drosse in comparison of Christ (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 3.8 Moses to preferr the afflictions of the Church to the courtly pleasures of Egypt (e) Hebr. 11.26 the reproach of Christ to the honours of Pharoh This mov'd those Canonized-Pilgrims (f) Hebr. 11.36 contentedly to wander up and downe meanely clad poorely fed persecuted by Monarkes (g) Non in hoc mundo non timere non dolere non laborare non periclitari impossibile est S. Aug. Tom. 2. ep 82. scorned by Pezants (h) Lingua maledica sanctos carpere solita est in solatium delinquendi S. Hier. ep 27. Tantorum odia insectationemquè pertulerit quantos vitae suae dissimilitudine castigarit Castigare enim alium videtur qui ab eius coÌ„versatione dissentit Nam quae maior iniusto iniuria esse potest quam vitae iustitiae S. Hier. Tom. 9. ep 5. vnworthily handled of all tho the world was not worthy of them because God was their treasure who had provided better things for them In aword (i) Vniversa exequi sui est tituli voluminis haec sufficiant pauca de plurimis S. Hier. ep 22. cap. 4. this made all those vessels of Election whose names are written in the booke of life to long only after the Lord of life making him unto themselves in the Church Militant as he wil be to them with others in the Church Triumphant all in all (k) 1. Cor. 15.28 In Eden a tree of life (l) Gen. 3.24 in a deluge an arke (m) Gen. 7.1 in the desert a brazen Serpent (n) Numb 21.9 in hunger Mannah (o) Exod. 16.15 in thirst water (p) Exod. 17 6. from the rocke in danger Zoar in persecution a Caue in povertie riches in death life our Temple Sunne Moone day our all For as light is to be prefered to darkenesse (q) Greg. Nissen Tom. 2. Tract in Ps cap. 6. libertie to the loathsome dungeon so God of whose fulnesse we receive to all things in Heaven and earth Vse 1 Having I hope caused the scales of ignorance to fall from your eyes enlightned your understanding I may now conceive the better hope to worke upon your affections and prevaile with you to embrace this truth in the power thereof craving entertainement in the conscionable application T' is but a little text yet like the smallest graine of mustard seede (r) Luke 13.19 spreads it selfe into many branches or like Elias cloud but a hands breadth (Å¿) 1. Kings 18.44 yet overspread the heavens and refreshed the earth with store of Raine and like that little stone (t) Dan. 2.34 it serves first to breake in peeces that Golden-Image of the heathen gods (u) R. David instituit comparationem Reges aliorum populorum adorant solem aliaque astra ego te solum non posui tibisocium nec coelo nec terra Per terram in telâ—igit quatuor clementa alia corpora ex iliis constantia i. e. mundum inferiorem sunt enim ait qui adorant aquas aerem terram Barth Coppen in loc Lor. in loc Tecum socium noÌ„ volui in terra ut doceat se noÌ„ deflexisse ad peregrinos Deos religiones Genebrard in loc Non enim pereunt nisi hi qui longe se faciunt à Deo conservatore suo ipse non perdet nisi illos qui fornicantur ab illo i. e. quorum anima ducit DeuÌ„ aut alterum à veritatis coniugio se falsitate coÌ„miscet Arnob in loc Bibl. Patrum tom 5. pars 3 pag. 267. Erant qui coelestes Deos adorarent cum illos summo loco ponerent terrestres etiam quasi secundi ordinis colerent ego vero inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. in loc whom blinded Pagans and Idolatrous infidels ignorant of the true God made to themselves adoring Many Gods and many Lords (x) 1. Cor 8 4 5. some the chiefe and others of inferior ranke (y) 1 King 20.13 whom they placed some in Heaven (z) Ier. 44.18 others in Earth against the expresse practice of David and letter of the text I am the Lord thy God thou shalt have no other gods before me Exod. 20.3 Every Pagan cloathed with humanitie acknowledges a Deitie (a) Nulla gens est neque tam immansueta neque tam sera que non etiamsi ignoret qualem habere Deum deceat tamen habendum sciat Cicero lib. 1. de Leg. 54. Each page in Natures booke reveales God in Capitall letters (b) Anton. Eremita ob librorum penuriam à Philosopho quodam reprehensus respondebat Liber meus O Philosophe est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in eis cum mihi visum est oracula Dei legere licet Niceph lib. 11. cap. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. Graec. affection curat ser 3. Inter omnes omnium gentium sententia constat omnibus enim innatum est in animo quasi insculptum esse Deos Quales sint varium est esse nemo negat Cicero de Natura Deorum lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Martyr de Ethnicis The heavens declare the glorie of God and the firmament sheweth his handie worke Psalm 19.1 But seeing that when they knew God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was darkened professing themselves to be wise they became fooles and changed the glorie of the uncorruptible God into an Image made like to corruptible man and to birds and fourefooted beasts and creeping things Rom. 1.19 20 21 22 23. In the heavens they worshipped the intelligences or movers of the orbes (c) Marlorat in 1. Cor. 8.5 Sol famulus hominis est Luna ancilla
commodis secularibus gaudeant sua quaerentes non quae Jesu Christi S. Aug. tom 2. ep 209. Sed quia ist â— futura praedicta sunt mirandum non est quod exurgant sed vigilandum est ne noceant S. Aug. ep 141. Comparant sibi quidem illi sua voluntate perversa praesentis meritum caecitatis futuri aeterni supplicij si per contumaciam indociles fuerint seque cum in hac vita sunt corrigere atque emendare neglexerint idem ibid. For howsoever hee confesse what cannot be denied that our translation Whom have I is agreeable to the Hebrew Originall (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet to uphold the decayed credit of their vulgar latine translation in greater errors and matters of more moment then this comes to supporting himselfe upon the Septuagint (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Sed Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee saith this reading What have I in heaven is rather to be allowed followed and kept The truth is whether wee have our Quis Whom or he his Quid What the sense is not much changed yet seeing wee smell his drift and that he takes so slender an occasion to justifie the mother of errours by the wilfull forsaking the fountaine of Living waters (i) Ieremiah 2.13 multi enim superstitionibus vanis pertinaciter inharentes obdurant se contra manifestam veritatem non tam de suis religionibus quas prave asserunt bene meriti quam de se malâ— qui cum habeant iter rectum devios sequuntur anfractus planum deserunt ut per praecipitium labantur lucem relinquunt ut in tenebris caeci ac debiles jaceant His consulendum est ne contra se pugnenâ— velintque se tandem ab inveteratis erroribus liberari Lactant. de salsa religion lib. 1. cap. 1. digging to himselfe pits that will hold no water it s not out of the way to discover the sandy foundations whereon hee builds And as every sparke of a diamond and graine of gold is pretious so the least sentence letter and word of Gods word is much more pretious and worthy of our deepest consideration (n) Nihil est quod non sit momenti magni in Scripturis sacris utcunque nobis parvum aut nihil esse videtur S. Basil ad Amphilochium Quae minima sunt in lege contemnenda non sunt quia plena sunt Sacramentis S. Hilar. ex Sylva Allegor in verbo iota Vse 5. Now seeing it is the houre of sorrow (o) Dicentis laus in fletu est audientium S. Hieron ep 22. I cannot but spend a teare upon the living corps of those dead soules that minde earthly things who making gold to be their god in heaven and honour and pleasure their Deitie on earth expell the Lord of heaven and earth out of their hearts and habitations (p) Mollerus Masculus in loc being as farre distant from King Davids holy affection expressed in this text as the East is from the West There are not a few in the world who so be it they may have pleasure for their breakefast and the world to their dinner feare not to sit with the devill at supper Their hope of heaven and happinesse on earth is as they dreame to want nothing of what their immense desires covet and to be full masters of their carnall designes What is that you hunt after and pursue with such greedinesse is it the splendor and beauty of gold that drawes your affections O then how much more paines should thy soule imploy to purchase his favour whose incomparable beautie fills the heavens and splendor dazles the eye of Angels (q) Fratres cogitate omnia ista quae videtis pulchra quae amatis ipse fecit si haec pulchra sunt quid est ipseiÌ„si haec magna sunt quantus est ipse ergo ex istis quae hic amamus illum magis desideremus contemnentes ista illum diligamus ut ipsa dilectione per fidem cor mundemus mundatum cor nostrum inveniat aspectus illius S. Aug. in Psal 84. Were the object of thy desires bread that never perisheth durable riches (r) Est quidem in coelo sancta Ecclesia sunt Trophaea Apostolorum Martyrum est Christi vera confessio Apostolorum praedicata fides S. Hieron ep 18. to rise earely sit up late crie so loud ride and runne so fast * Lege S. Aug. tom 10. ser 17. de verbis dom Matt. 19.17 to take counsell charge thy head burden thy memory beate thy braines teare thy flesh and eate thy morsels with perplexitie were both necessary commendable but seeing that which thy soule graples is no other but a cloud a meere shadow a vanishing nothing this great care and cost is both lamentable and damnable (Å¿) Cum tanta reperiamus in coelo parva caduca quaesissâ— nos doleamus in terra idem loc cit The world is but a sea of glasse (t) Revel 15.2 Seculum est quasi mare unicuique autem sua cupiditas est tempestas S Aug. de verbis dom ser 13. cap. 1. Whosoever attempts to walke will sinke and drowne with Peter (u) Matt. 14.31 Fides ambulavit in Apostolo non caro fides titubabit caro cepit sentire naufragium S. Ambr. Sine ulla dubitatione Petrus ad verbum jubentis ad praesentiam sustentantis ad prasentiam regentis sine ulla cunctatioâ—â—â— desiluit in aquâ—â— ambulare cepit potuit quod dominus non in se sed in Domino fide valuit quod humana infirmitas non vcleret S. Aug. tom 10. serm 13. de veris Domini cap. 3. unlesse Christ lend a miraculous hand of deliverance from that Sacrilege She is a bottomlesse depth of iniquitie And when her favorites are lifted up to heaven upon her swelling surges she in a moment (x) Psal 107.26 carries them downe to hell and when the ship of their desires is arrived at her wished-for haven they are constrained often to waigh anchor set saile and put to sea againe for safety Where being terribly tossed with the waves and windes of their greedy affections avarice (y) Avaritiae tibi quoque vitandum est malum non ut aliena non appetas sed quo tua quae tibi sunt aliena non serves S Hieron ep 22. ad Eustochium cap. 14. Aliena nobis auri argentique sunt pondera nostra possessio spiritualis est redemptio animae viri propriae divitiae ib. springs a leake in the vessell where as the hold of their heart fills they sinke and in fine falling upon the rockes and sands of temptation and into many foolish lusts drowne in distruction and perdition (z) 1 Tim. 6.9 and sinke with Pharioh and his chariots to the very bottome like a stone (a) Exod. 15.5 Her salt and brinish billowes wash away and eate out the very heart
Matt. 12.39 As of all sinnes Adultery is one of the greatest so of all vices Avarice is one of the foulest Adultery dishonors the whole Sacred Trinity The blessed Father whose covenant is broken (r) Prov. 2.17 and forgotten the blessed Sonne whose members are rent from him to be made the members of Harlots (Å¿) 1 Cor. 6.16 the blessed Spirit whose Temple is defiled (t) 1 Cor. 6.19 God is angrie with other sinnes but the adulterer the soule of the Lord abhors Prover 22.14 for other sinnes the just judge of heaven hath powred downe smaller judgements but upon this wickednesse hee showred downe the most terrible and greatest For the sinne of adultery the world was drowned (u) Gen. 16.2 Sodome and Gomorrahfir'd with brimstone from heaven where naturally no brimstone breeds (x) Ezek. 16.50 Canaan spewed out her inhabitants (y) Levit. 18.28 The plague in one day devoured twenty foure thousand Israelites (z) Numb 25.9 The Iewes were captivated (a) Ier. 5.7 8 9. and seeing among men this sinne is not either knowne or else favoured * Psal 50.18 Nonne portionem tuam cum illo qui fecit laudando posuisti hoc est enim concurrere cum fure quia etsi non facis laudas quod fit astipulator et facti quoniam laudatur peccator in desiderijs animae suae S. Aug. in loc Psal Quod citò se non emandaverint eis fructâ—osa poenitentia non subvenerit sic subito de hac lucerapti fuerint aterna illos flamma sine ullo remedio cruciabit S. Aug. tom 10. de Tempore ser 243. Si enim fidem haberent utique Deo crederent venturum judicium cum tremoâ—e metuerent probaturaenim quia hominibus credunt Deâ— non credunt ut publice ubi homines vident adulteria timeant secrete ubi Deus videt omnino non timeant idem â—oc ciâ— Lege Gregorij Richteri axiomatum historicorum partem 2 axiom 177. quomodo adulteros judicat Deus and smothered the Lord hath reserved the sharpe sentence against it to his owne tribunall whoremongers and adulterers (b) Non sane ideo malum est adulterium quia vetatur lege sed ideo vetatur lege quia malum est S. Aug. tom 1. de lib. arbit lib. 1. cap. 3. Caput mulieris vir ubi se agnoscant duces illas autem comites habere ideo cavendum est viro illac ire vivendo qua timet ne uxor sequatur imitando S. Au. tom 6. de adulterinis conjugijs lib. 2. cap. 8. God will judge Heb. 13.4 Nor is the adulterie of the Soule either lesse foule or fearefull in the strict account of god which being betrothed unto God in an everlasting covenant of righteousnesse (c) Hosea 2.19 espoused unto one husband to be presented as a chast virgin to Christ (d) 2 Cor. 11.2 shall play fast and loose with her bridegrome and embrace the stinking rotten corps of this present evill world (e) Gal. 1.4 Hee that weds a virgin honourable by birth of feature beautifull of person comely richly attyr'd with faire fortunes endowed will not allow her to turne adulteresse (f) Ego eum perijsse duco cui quidem perijt pudor Plaut in Bacch Periêre mores jus decus pietas fides qui redire nescit cum perij pudor Senec. in Agam. Nescit vincere vitia corporis virtutis cingulum qui deponit Chrysolog ser 22. how much lesse can the Lord of heaven endure the covetous filthinesse of thy soule which hee betrothed after he saved from perishing free'd from bondage washt from filthinesse covered thy nakednes beautified thy uncomelines enriched thy poverty brought thee to honour to enjoy (g) Ezek. 16.4 to 16. thee himselfe Christ Iesus was crucified for us that wee might be crucified unto the world and the world unto us Gal. 6.14 But hee that with Demas (h) 2 Tim. 4.10 embraceth the present world hath committed spirituall adultery a wound and dishonour hath hee got and his reproach shall not be wiped away Prov. 6.33 the covetous soule in making gold her hope and saying to fine gold Thou art my confidence in rejoycing because her wealth was great (i) Florere potest ad tempus iniquitas permanere non potest S. Aug. in Psal 52.10 and her hand had gotten much hath committed adultery to be punished by the Iudge and hath denyed her husband the God that is above (k) O lucra damnosa linvenis pecuniam perdis justitaÌ„ ille non quaerat rapere quod non habet iste non opponat cor in eo quod habet Divitiae sâ—â—fluant noli de te praesumere noli ibi te figere certe vel hoc time divitiae si fluant idem loc cit Iob. 31.24.28 This be spoken of the nature of avarice Secondly it is the bitter fruit of covetousnesse which purgeth out of the soule the love of God Whosoever therefore will be a friend of the world is the enemie of God Iam. 4.4 Love not the world neither the things that are in the world if any man love the world the love of the Father is not in him 1. Ioh. 2.15 No man can serve two masters yee cannot serve God and Mammon Matt. 6.24 (l) Nemo potest dominis aequè servire duobus unius aut odijs cedil vel cedit amori Juvencus Qui enim divitijs servit ejus servitium Deus non recipit Euseb Emissen De duobus interse contrarijs vel contraria praecipientibus dominis intelli itur ut monuerunt Chrysost Theophilactus Imperat aut servit collecta pecunia cuique reponat igitur in coelo divitias suas qui Deo familiariter servire desiderat Euseb Emiss Looke how much thou inclinest to the world so much thou declinest from God The antipathy betwixt God and the world is greater then the distance (m) Psal 103.11 betwixt heaven and earth for what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darkenesse 2. Cor. 6.14 The Lord is so farre from acquainting himselfe with the world and worldlings as he will not so much as shew himselfe unto them (n) Admirationis vox illa Judae potius quam formidinis timoris cumtanta salvatoris gratia admiratur non extendi ad universum mundum eam sed ad paucos duntaxat in mundo Pelarg. in loc Magna quaestio magnaeque quaestionis nobilissima selutio ideo inquit mundo hoc est mundi amatoribus me non manifesto qui me non diligunt meis autem meipsum manifestare deleam ut cognita sapientia sint sapientes cognita iustitia sint iusti cognita veritate sint veraces vita cognita in aeternum vivant Emyssemus in loc Ioh. 14.22 they may see Christ with externall eyes but not with the internall with temporall not with eternall The Sonne of righteousnesse shall put himselfe under a bushell and
Chrys in Mat. 19. with a love of of themselves which increaseth as riches doe increase Nor are they halfe so deare and neare unto the heart whiles they are desired as when they are enjoyed (x) Nescio quo autem modo cum super flua terrena diliguntur arctius adepta quam concupita constringunt Aliud est enim nolle incorporare quae desunt aliud jam incorporata divellere illa velut cibi repudiantur illa velut membra praeciduntur S. Aug. Tom. 2. Ep. 34. Therasiae Men couet them as meanes of their welfare but part with them as members of their bodies yea the greedy mind is as much tormented at the losse of a Groat as with the paine of a Gut and if it bee required to dispence somthing before his death he answeres with the Daemoniacke art thou come to torment mee before the time (y) Mat. 8.29 Magis enim volumus a dipisci etiam ea quae malè desideramus quam liberari a desiderijs malis magis volumus ut non incidamus in ea quae arbitramur esse timenda quam deponere inimicum amori dei timorem Origen in Mat. 19. Hee that hath one pound in his purse covets a talent when he enjoyes that he desires a thousand ten thousand after that and thus his cheverall soule stretcheth till he wishes mountaines rivers earth heaven and all things metamorphosed into gold and himselfe the lord of it (z) Montes terram maria cuncta sibi aurum fieri precatur eo furoris genere insaniens quod nunquam hac ratione de primi polest Chrysost in Mat. 19. Facilius namque est hominem volare quaÌ„ acquisitione ac accessione pecunia cupiditatem habeÌ„di terminare idem ibid. In which dominion where is his honour what his gaine when the total summe of all his accounts amounts to this With men it is impossible for a rich man to enter into the kingdome of God (a) Ad hanc tu sententiam montes terram maria conferas ac omnia si ita vis cogitatione aurum facito idem eodem This greedy vaine humor lost this young man a Saviour (b) Additio divitiaruÌ„ peperit additionem avaritiae ut maluit dominum quam domum deserere Chym. in loc Mat. and plungeth young and old into eternall perdition But lest chill despaire should creepe into the rich mans bones like an ague fit and his heart be astonished for himselfe or his wealthy friend forget not Christs sweete mitigation of his dreadfull commination (c) Considerandus est sermo Christi cautissimus Origen loc cit The things which are unpossible with men (d) Impossibile concessio possibile deo correctio Musculus in loc Mat. Quod impossibile est omnino fieri non potest quod difficile est cum labore potest Anselm in Mat. 19. Clementia sua severitatem sententiae temperavit S. Hieron in loc are possible with God Luke 18.27 Hee that is able of stones to raise up children unto Abraham is also able to melt a stonie worldly heart that it may bring forth fruits worthy of repentance Luke 3.8 Hee is able to bring downe the mountaine of pride in wealth and fill the valley of the heart with grace to make the crookednesse of covetousnesse straight and the rough wayes of avarice (e) Nemiâ—â—nâ— posse aliquid boni facere nisi qui ex bonitate Dei miserentis factus fueri bonus Jansen in Matt. 19. Harmâ—n cap. 100. smooth vers 5. Hee that raiseth the dead out of the grave with a word can by the needle of the word (f) Acus est verbi pradicatio Hilar. Canon 19. in Mat. ω raise the rich mans soule from Cabul (g) 1 King 9.13 dirte and by faith love and hope unite him unto himselfe hee can make him that is now a servant to the world the master of it (h) Aliud est habere divitias aliud servire divitijs Christianus Drutemarus in loc Mat. Bibloth Patrum tom 9 pars prima cap. 43. a Sonne of God him that equals his gold with God and preferres it before God (i) Stella in Luc. 18. to preferre God before all the world The treasures of Gods mercie to Zacchus can make him undervalue his treasures and waxe wise to salvation (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Alex. lib. 2. stromat Multi enim possident qui non amant Aâ—sel in Mat. 19. Hee who hath the hearts of all men in his hands and turnes them as rivers of water which way hee pleaseth (l) Prov. 21 1. can turne the affections of worldlings to trust in the everliving God 1. Tim. 6.17 Goodnesse it selfe can make them do good become rich in good workes ready to distribute willing to communicate laying up in store for themselves a good foundation against the time to come that they may lay hold on eternall life vers 18.19 (m) Divites instruebat non fallebat Apostolus S. Aug. tom 2. ep 89. quast 4. Possibile deo Non ita accipiendum est quod cupidi superbi qui nomine illius divitis significati sunt in regnum coelorum suntintraturi cum suis cupiditatibus superbia sed possibile est Deo ut per verbum ejus sicut etiam factum est etiam quotidie fieri videmus à cupiditate temporalium ad charitatem aternorum à pernitiosa superbia ad humilitatem saluberrimam convertantur S. Aug. tom 4. quast Evang. lib. 2. cap. 47. Not many wise men after the flesh not many mighty are called 1. Cor. 1.26 He excludes not all the rich and mighty but shewes the paucitie and raritie Such covetous idolaters were some of you but now ye are washed but yee are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God 1. Cor. 6.11 (n) Cur ergo negamus divites venire ad vitam si mandata servaverint dederint ut detur illis dimisserint ut dimittatur illis S. Aug. tom 2. ep 89. quaest 4. Hee with whom all things are possible Mat. 19.26 can make the black-moore white and cause the Leopard to change his spots and though it be harder to convert a mucke-worme then create a world (o) S. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levioris est laboris Beza yet hee that can draw a camell out as smal as a silken thread that it may passe thorow the eye of a needle can draw a worldling unto himselfe (p) Quod humana virtute erat impossibile divina benignitate reddatur facile Chymn in loc make him use the world as though he used it not be ready not only to cast their crownes at Christs feete but to lay downe their lives for his glory Learne theÌ„ in what estate soever they are therewith to be content to know how to be abased and how to abound to be full and to be hungry both to abound and suffer neede Philip.
Christo enim possidendum est quod cum Christo est possidendum S. Hieron tom 9. ep 3. are very sweete mercies but when God sets the world in mans heart the Throne of his owne holy spirit as it is the punishment of greedinesse (e) Consuetudo plus habendi prabet locum avaritiae quae nullis expletur opibus quanto amplius habuerit plus requirit neque copia neque inopia minuitur S. Hier. ep 27. so it s both a severe judgement and the harbenger of greater to succeed What soule espoused to Christ which ever tasted the joyes of the marriage bed scornes not to picke up rootes and nettles (d) Eccles. 3.11 to defile herselfe with the bread of fooles and the dung of beasts David having made some deviation in his affection from God towards the world brings in his owne accusation So foolish was I and ignorant vers 22. I was as a beast before thee The way to immortality and glory is to contemne (f) Prohibentur mala praecipiuntur bona conceduntur media perfecta suadentur in Scripturis S. Hieron tom 9. ep 1. Christus unius urbis contempsit gloriam totius orbis opinione celebratur S. Hier. ep 27. this earthly trumpery and vanity and the path to eternall rest (g) Sepulchrum sibi Patriarcha peregrinus emit Gen 23.9 Quid est Sepulchrum locus est quietis ubi juxta mundi rationem defunctorum corpora collocantur vera ergo intelligentia locum sibi requietionis pater Abraham fide sua contemptu pecuniae comparavit S. Hieron tom 9. ep 3. Ne revertimini ad mortuum qui sequimini viventem ibid. is not to rest in the delectable acquisition of earth earth earth wherein no rest is found He that expects an inheritance among them which are sanctified must covet no mans silver nor gold nor apparell (h) Acts 20.22 23. nor be wedded to his owne Wilt thou set thine eyes upon that which is not for riches certainly make themselves wings they flie away as an eagle towards heaven (i) Prov. 23.5 The eagle stoopes not to ceize on every flie nor should Christs eagles bow to this present evil world (k) Mat 24.28 but mount upon the wings of their screened affections to possesse God in him all things (l) Omnia nostra sunt per ordinationem donationem divinam Nos vero sumus Christi per fidem sanctam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus est Dei unctus respectu officij qui factus est caput Ecclesiae ut per eum Domino adhaereamus Tossan in loc Omnia creata sunt propter sanctos qui cum nihil habeant possident cuncta S. Hieron in loc Solus sapiens dives nos rectius solus electus dives qui omnia possidet usu honesto adminiculo ad pietatem Aret. in loc Apollo to unveile the law for their humiliation Paul to reveale the Gospell for their consolation Cephas to lend the light of example the world to enrich them life to comfort them death to crowne them things present to feed theÌ„ things future to fill them all theirs to serve Christ and with him to honour the father 1. Cor. 3.22 Seing thy donation is so liberall thy grant so large grant also O Lord unto all thy servants hearts inclined unto thy testimonies and not to covetousnesse (m) Testimonijs suiâ— agit nobiscum Deus ut eum gratis colamus quod radix omnium malorum impedit avaritia Primi parentes plus volentes habere quam acceperant quod acceperant amiserunt S. Aug. in loc Si ergo cor non habeamus inclinatum in avaritiam Deum non colimus nisi propter Deum ut sui cultus ipse sit merces ipsum diligamus in seipso ipsum diligamus in nobis ipsum in proximis ibid. E contrario differunt inter se vanitas veritas hujus mundi cupiditas vanitas sed Christus qui ex hoc mundo liberat veritas ibid. Quid meum â—uâ—s sum etenim eo usque magnus à te conditus quod nihil creatum sit mihi satis Martinus Alphonsus del-pozo in loc Psal 119.36 Vse 7 If reproofes please you not I will silence them to gaine your eares to exhortation my taske were ended could I once heare you repeate the text with Davids heart There is none upon earth that I desire besides thee or another which is a commentary upon the text Thou art my portion O Lord Psal 119.57 In earth thou art my All my All in heavenn. Behold thine owne promise Whatsoever ye shall aske the Father in my name he will give it you (o) Iohn 16.23 My soule begs a portion thine owne selfe for her portion in heaven and earth Let the world account mee foolish that I do not and mad that I dare not seeke advancement by hooke and crooke let men deride my simplicitie because I refuse to rise upon the steps of impiety this is my rest and this my rise to make God my part and my portion for ever (p) Animi statuunt hoc esse impij vel imbecilli quod non audeant vel amentis quod non intelligunt sed propheta ostendit nihil esse posse jastitia neque ad utilitatem melius nec ad custodiam vitae securius neque ad nominis claritatem magnificentius Hier. Osorius tom 3. in loc what can I desire more at the fathers hands then Christ (q) Istae sunt potius divitiae quas salubriter cupere debemus isla faelicitas de qua se Christianus gaudeat esse locupletem ut sit pauper in hoc saeculo dives in coelo Cassiodorus in loc Mihi nihil sunt coelum terra omnia quae in eis sunt si te habeam possideam si tu meus fueris mea erunt omnia tam in coelo quam in terra si autem tu meus non fueris nihil habeo etiamsi coelum terram possedero Brentius in loc whom hee sent from heaven to redeeme the world dyed on earth to deliver the world and reignes in heaven to enrich the world In Christs garden my soule delights to walk her desire is to sit upon his throne to sleepe in his bed to stand by his fire to leane on his bosome to become wholly his so that shee may no longer live of her selfe but Christ may live in her (r) Titelmannus in loc Te sine omnia mihi sunt insuavia injucunda sive in coelo sive in terra Genebr in loc Others so long as they have money care for nothing else in heaven or earth (Å¿) Asaphi fides illa illo praconio digna Scultetus in loc my soule hath turned over another leafe wherein shee espied such beauty in Christ that to enjoy him shee covets nothing else in heaven or earth Christ to mee is both riches honours and never ending pleasure (t) Lucas Osiander in loc Benedict Arias Montanus in
loc To keepe this holy fire alive in thy breast consider three things 1 the motives to perswade the soule to rest wholly upon God and set her delight in him 2 The meanes whereby God becomes the soules whole contentment 3 the markes and rules of triall whereby she may know she is not deceived in her choice The perswading motives are foure The first is the consideration of the infinite love of God declared and revealed unto us For God so loved the world that he gave his onely begotten Sonne that whosoever beleeveth in him should not perish but have everlasting life Ioh. 3.16 The gradation makes this affection singular (u) Eia fratres Deus voluit esse filius hominis homines esse voluit filios deit ipse descendit propter nos nos ascendimus propter ipsum haec spes est cateris quod propterea ille descendit ascendit ut in illo cum illo unum essent quiper illum â—scensuri essent S. Aug. tract 12. in Iohan. Idcirco Deus mundum dilexit amore inenarrabili inaestimabili mundum inquam qui totus in malo jacet 1. Joh. 5.19 ne quis de mundo aut in mundo de Dei desperare ausit gratia idcirco filium Dei non adoptivum sed suum sed unigemtum dedit pro omnibus ut omnibus salus offerretur ideo non misit filium ut judicaret mundum meritisque afficeret supplicijs sed ut servaret S. Hilar. lib. 6. de trinit The all-sufficient God loved where he found cause of hatred the world an enemie no friend he so loved that he gave his gift was a Sonne his owne Sonne not one adopted his onely begotten Sonne not one of many not for himselfe but to purchase thee eternall life To requite which love what recompence doth the Lord require at thy hands but thy love to him in heaven and thy affection on earth What soule can be so steely as not embrace and kisse that hand which hath care for nothing in heaven but thy salvation and for nothing on earth but thy comfort content satisfaction (x) Sic Deum loquentem inducit Euthimius in loc Margaritum quippe est sermo Dei ex omni parte forari potest S. Hieron ep 22. And when the Sonne of God ascended hee had so perfected our Redemption that there was nothing left for him to do more either in heaven or earth nor for us but to welcome his mercie and congratulate his victorie with faith reciprocall love and obedience (y) Arnob. in loc Si affixus serpens ligno filijs Israel contulit sanitatem quanto magis salutem praestat populis dominus in patibulo crucifixus si figura tantum profait quantum profuisse eredimus veritatem S Amb. ser 55. Fide hujus verbi non virtute imaginis servabantur non enim in serpente sed in Domini imperiâ—salus continebatur Epiphan haer 37. The Sunne lends the light by day the Moone her borrowed beames by night the earth beares the fruit the sea brings the fish the heavens drop her honey dewes the cloudes shade thee in the heate the birds make thee musicke and all creatures serve thee with lectures of love instruct thee to love the Lord thy God with all thy heart with all thy soule and with all thy might (z) In causa justitia omnes anum debemus virgo vidua nupta summus medius imus gradus aequaliter jubentur implere pracepta S. Hieron tom 9. ep 1. Stude quaeso quotidie creatoris tui verba meditare discecor Dei in verbis Dei ut ad aeterna suspicias nam tanto erit requies tua major in coelis quanto jam in terris ab amore conditoris tui requies nulla fuerit Greg. Moral Diliges Deum ex toto corde i. e. toto intellectu tota voluntate ex omni memoria Deum esse diligendum S. Aug. tom 10. ser de tempore 53. Quia Deus rebus omnibus major melior invenitur plus omnibus diligendus est ut colatur S Aug. in Psal 77. Deut. 6.5 where God layes claime to all he leaves for the creature nothing at all Wherefore remember the loving kindnesse of the Lord and the praises of the Lord according to all that the Lord hath bestowed on us and the great goodnesse towards the house of Israel which hee hath bestowed on them according to his mercies and according to the multitude of his loving kindnesses Esay 63.7 The second is the meditation as well of thy misery as of the necessity to be at one with God without whose favour were thy bones full of marrow thy barnes of wheate thy banquetting house of mirth thy bed of rest thy house of children thy name of honour yet thy condition is fearefull and more despicable then the silly being of the bruit beast (a) Crucior in haec flamma Luc. 16. Non enim nullâ— sed sempâ—ternamors erit quando nec vivere anima poterit Deum nec habendo nec doloribus corporis carere moriendo prima mors animam nolentem pellit de corpore secunda mors animam nolentem tenet in corpore S. Aug. civ lib. 21. cap. 3. Mirabile est enim dolere in ignibus tamen vivere sed mirabilius vivere in ignibus nec dolere idem eoâ— cap. 2. and of all creatures thou art most miserable 1. Cor. 15.19 An east winde brought the locusts into Egypt a west winde tooke them away and cast them into the red sea (b) Exod. 10.13.19 Locusta quasi tota vena est ideò infatiabilu quamdiu vivit semper â—surit Joel 2.25 from whence they were not recall'd nor shall be charged for devouring fruitfull Egypt but man is borne to serve his God raised to a stewardship renders an account of his actions at his death (c) Puto per hoc genus plagae significat homines qui cum neque seipsos ordinate regere potuerunt neque Dei regis patienter moderamina pertulere Origen in Exod. 10.13 Prov. 30.27 and reapes a proportionable recompence in so much as thrice happie are they that kisse the Sonne (d) Ne quando irascatur dominus cum dubitatione positum est non secundum visionem propheta cui certum est sed secundum eos ipsos qui monentur quia cum dubitatione solent cogitare iram dei quibus not aperte revelatur S. Aug. in loc are one with the father have the spirit for their pledge of mercie and put their trust in him Psalm 2.12 Thy misery cals upon thee to make God thy felicitie the mercie of God invites thee with proffer of balme to heale thy infirmity and the consistorie of heaven sits to eye and observe the bent of thy affections (e) Deus ipse omnium rector Dominus cum omni angelorum militia certamen tuum spectat tibique contra diabolum dimicanti parat aeternitatis coronam coeleste praemium incitamentum
The Lord is my Shepheard I shall not want thou anointest my head with oyle and my Cup (q) Et pâ—culum tuum oblivionem praestans priorum vanarum delectationum quam praeclarum est S. Aug. in Psal 23.5 runneth over Psal 23.1.5 (r) Nihil deest timentibus eum Multi propterea volunt timere Deum ne famem patiantur dicitur illis nolite fraudem facere dicunt unde me posco non potest ars sine impostura esse non potest negotium esse sine fraude sed fraudem punit Deus tiâ—e Deum si timuero Deum non habebo unde vivam Nihil decrit timentibus Deum Copiam promittit trepido dubitanti ne si forte timuerit Dominum deserant illam superstua Poscebat te dominus contemnentem se deseret te timentem se S. Aug. in Psalm 34.10 vid. loc 4. In regard of his Al-sufficiencie for as it was Iudahs Blessing that his hands should be sufficient for him Deut. 33.7 So 't is the blessing of Gods right hand upon all those who lift up both their hands unto his testimonies (Å¿) Psal 119.48 Pulcherrimus ordo ut prmo meditemur eorum qua diligimus praeceptorum sit nobis assueta meditatio Deinde levavi ' manus Nam sicut meditationi verborum finis memoria est ut quae meditamur verba teneamus sic meditationis praeceptorum coelestium intentio vel finis est operatio S. Ambr. in loc Nihil prodest facienda didicisse non sacere S. Hieron Tom. 9. ep 1. that the hands of God shall be sufficient for them in all conditions to provide all Comforts and to help them from their Enemies his hands can enlarge a scantie portion unto a competencie unto a sufficiencie and make him that hath nothing to possesse all things 2. Cor. 6.10 Lastly the Inheritance is the heyres Contentation and whole delight Naboth would not part with his fathers inheritance at any rate (t) 1 Kings 21.3 and the Saints find such a sweetnesse in their God as nothing can draw them to an exchange admit a sale what is the price either Heaven or Earth apart or the whole world together with all the pompe and glory of it as was once proffered by a cosening Merchant (u) Mat. 4.9 Quadruplex Gigantis certamen primum in coeli alterum in paradiso terrestri tertium in deserto quartum in mundo primum cum angelis initum secundum cum Evah Adam tertium cum Christo quartum cum omnibus hominibus In primo victus è coelo praecipitatus in altero vicit hominemque è coelo praecipitavit in tertio victus abscessit in quarto vincit vincitur S. Basil Hom. 21. ut Pelargus in loc but these will not carry it they prize him at a higher rate whom have I in heaven but thee and there is none upon earth that I desire besides thee The fourth and last motive to make the Lord the whole joy and delight of our Soules is the happie knowledge of the world of comfort and inward peace arising thence unto us in life and death There can no storme arise but this Harbour will refresh thee no danger appeare but the covert of his wings will shadow thee (x) Erat uno eodemque tempore cum Apostolis quadraginta diebus cum Angelis in Patre in extremis maris finibus erat in omnibus locis versabatur cum Thoma in India cum Petro Romae cum Paulo in Jllyrico cum Tito in Creta cum Andrea in Achaia cum singulis Apostolis Apostolicis viris in singulis cunctisque regionibus S. Hieron Ep. 148. no misery assault thee but this potent and mercifull hand will rescue thee None of his members suffers but his eye observes them his heart pities them (y) Extinctisque tamen quamvis infantibus absens praesens Christus erat qui Sancta pericula semper suspicit poenas alieno in corpore sentit Sedulius lib. 2. oper pascal de Infanticidio Herodis his hand saves them his Spirit comforts them his presence goes before them his blessing followes them his Consolations crowne them (z) Sed fert Magnanimum generoso in pectore Christum Inque Deo curae dulce levamen habet Strigel in loc So long as Christ is the Captaine let no Soldier of his faint or feare Though the Sea rage the Earth tremble the yles shake the mountaines leape into the Ocean the Inhabitants of the world be tumultuous the mighty Monarkes menace yea though thunder and lightening threaten us from above and death dart us thorow till his quiver bee emptie and Hell open her mouth to swallow us alive or dead and Sathan encampe against us with his yron chariots yet the Lord thy God reigneth hee is cloathed with majestie (a) Decorem induit amicis fortitudinem inimicis fortibus gravis est at infirmis levis est suspendantur fluctus quantum volunt fiemat mare quantum vult mirabiles quidem suspensurae maris mirabiles minae mirabiles persecutiones Turbabatur mare fluctuabat navicula Navicula ecclesia est mare saeculum est venit dominus ambulavit super mare pressit fluctus quomodo ambulavit dominus super mare super capita justorum fluctuum magnorum spumantium S. Aug. in loc and strength the Lord on high is mightier then the noise of many waters yea then the mighty waves of the Sea Psal 93.1.4 yea then the potentates on earth yea then the powers of hell (b) Contrivisti capita draconum Draconum capita daemoniorum superbias à quibus gentes possidebantur contrivisti super aquam quia eos quos possidebant tu per baptismum liberasti Cujus Draconis intelligimus Dracones omnia Daemonia sub diabolo militantia quem ergo singularem draconem cujus caput contitum est nisi ipsum diabolum intelligere debemus S. Aug. in Psal 74.13 to save and comfort every soule that depends on him For as the waters of the deluge prevailed increased and covered the Mountaines the Arke of Noah mounted so much the more upon the surges semblably the more the Sea of affliction swels the more the Lord maketh his consolations to abound and raiseth the sanctified affections towards the enjoyment of heaven The second considerable is the meanes whereby the Lord becomes the Soules whole contentment which are five First the constant and conscionable Hearing reading and meditation of the sacred Word of God (c) Salomon Gesnerus in loc whereby his backe-parts and admirable beauty his mercy (d) Suavis est dominus quoniam in saeculum miserecordia ejus Psal 107.1 Si gustastis confitemini non potest autem confiteri qui gustare noluit Si gustastis aviditate confessione eructate S. August in loc goodnesse love and kindnesse with all other his incomparable excellencies being laid open to the view (e) Psal 136. per totum Misericordia ejus in
alimoniam congregare sine cura quantitatis Chrys hom in Mat. Nihil enim ita oculos animae contristat ac turbat ut secularium conditio curarum quasi obvolitantia quaedam multiplicis cupiditatis ex anima id b. 2. in Mat Relinquenda illi cura alendi augendique corporis cujus cura factum ut tantae esset staturae S. Aug. his paines without Gods providence his backe and belly can nor fat nor fill without his blessing that his wellfare depends on Gods good will whereupon hee bindes himselfe to stand and fall to Gods arbitration and recommends whatsoever hee dare call his in heaven and earth into the hands of the Lord. He useth the necessary lawfull meanes but his minde meaning is not to rely upon them (g) Mat. 6.27 Nolite cogitare in crastinum Non vos istis verbis cogit ut nihil in crastinum reservetis S. Aug. to 3. l. de oper Monachorum cap. 24 Non ut ista non procurent quantum necessitati satis est unde honeste potuerint sed ut non ista intucantur propter ista faciant quicquid in Evangelij praeconio facere jubentur ibid. cap. 26. he labours yet his care is not burdensome because hee hath cast his burden upon the Lord who will sustaine him (h) Ecce vis te jactare in Dominum nemo se supponat pro domine Si occurrit aliquis dicit ego excipio responde tu Portum quaere non saxum S. Aug. in loc Psal 55.22 Hee who covereth the heaven with clouds who prepareth raine for the earth who maketh grasse to grow upon the mountaines will cloath him with his mercy The same God will feed him and his who giveth to the beasts his food and to the yong ravens which crie Ps 147.8 9. Hee giveth them their meat in due season his open hand fills the desire of all things living (i) Quando debet accipero tunc das quod debet accipere hoc da◠Quando non dat ideo non dat ne obsit quod dat Apostolus rogavit non accepit 2. Cor. 12 8 9. Petit Iob tentandum diabolus accepit Magnum mysterium discendum repetendum tenendum animo nunquam obliviscendum propter tentationum abundantiam in hoc saeculo Sed non accepit Apostolus propter perfectionem suam accepit diabolus ad tentationem suam S. Aug. in loc Psal 145.16 This makes him delight himselfe in the Lord commit his way unto him trust in him that his thoughts may be established (k) Prov. 16.3 and his lawfull desires brought to passe Psalm 37.5 The worldling seldome acquaints God with his wayes or if he be content hee should know of them he dare not commit the ordering of them unto his providence or if he allow God to be a Committee yet he trusts him not without a pledge his unstable minde covets to recall * 2 Kings 6. ◠Qui in poenis murmurat ferientis justitiam accusat them out of his hands his motion is either retrograde or hee desires to move faster then God whence it comes to passe his expectation faileth and his hope perisheth but the righteous acquaints trusts and commits all to his God whose care effectuates whatsoever is good for them upon which premises they ever conclude we know not what to doe but our eyes are towards (l) In tenebris nostrae densae caligine mentis cum nihil in toto est pestore consilij Turbati erigimus deus ad te lumina cordis nostra tuamque fides solius orat opem Tu rege consilijs actus pater optime nostros nostrum opus ut laudi serviat omne tua Heshusius in loc thee 2. Cron. 20.12 2 Hee is wholly guided by the counsell of the Lord in his word as Hushai's course was steared by Davids compasse (m) 2 Sam. 15.33 Praecipua tibi cura sit legem noscere divinam Maximum enim ad justitiam auxilium est implere divinis eloquijs animum quod opere exequi cupias semper corde meditari nec sufficere tibi putes mandata Dei memoria tenere operibus oblivisci sed ideo illa cognosce ut facias quicquid faciendum didiceris S. Hier. ep 14. ad Celantiam Si periculosum est imitari illos de quibus dubitas an imitandi sint hunc certè imitari tutissimum est atque ejus vestigia sequi qui dixit ego sum via idem ibid. The word of god is the man of his counsell nor dare hee with Ioshua enter into a treaty of peace with the Gibbionites (n) Ioshua 9.14 Nor pursue his enemies in battell before he call for the Ephod and aske counsell at the mouth of the Lord (o) 1 Sam. 30.7 8. Aaron the Priest had the Breast and the right shoulder of the sacrifice offered unto the Lord (p) Levit 9.21 In pectore mundas cogitationes legis notitiam dogmatum veritatem in brachio bona opera armatam manum ut quod mente conceperint exemplo probent S. Hieron ep 128. ad Fabiolam and we must ever have an open breast to receive counsell from the divine Oracles and a right hand stretched out to put in execution what we embrace and beleeve that wee may be a chosen generation and a Royall priesthood 1. Peter 2.9 Christians are Kings before whose eyes the booke of the Law must ever lye open to sway their negotiations and confine their most weightie affaires (q) Revel 1.6 Deut. 17.19 Nothing better argues the dearenesse of friendship then communication of crosses and counsels (r) Matt. 13.11 Iohn 15.15 Incredulis non solum dicta sed etiam facta omnia Christi sunt parabolae Beda Certe si mysteria non essent inter infidelem fidelemque inter impium atque pium discretio non manere◠esset devotus sicut contumax iners sicut qui laborat per virgil ut ille qui dormit Chrysolog Iohn 2.24 Dominus non crediderit se credentibus in nomenejus quia licet praedicatur eorum fides tamen erat parum fida Pelarg. in loc nor gives stronger assurance that the Lord is wholly our all then when we give up and surrender our selves and actions to be tutor'd and wholly ordered by divine directions we are called out of darkenesse into the light (ſ) 1. Peter 2.9 that wee may put off the workes and wayes of darkenesse and in the darke Egypt of this world follow that path in all things whereunto we are directed by the Lanthorne of the word Wicked men ever have sinister and by-wayes and ends of their owne to compasse their desires without Gods knowledge and approbation they stand not upon the way leading to their ends be it good or bad So they may be brought by it unto their prefixed and proposed ends t) Illi a terrena sapiunt qui promissa coelestia non habent illi brevi huic vitae se totos