of the inferiour Members be cut off yet the body may live and do indifferently well but if the Head be taken off if the King be set aside actum est de Republica that Kingdome that People cannot long stand Christ the proper object of the Soul THere is no Agent that takes any rest or contentment but in its proper Object If a man had all the Musicall raptures and melodious Harmony in the whole World before him he could not hear it with his eyes because it is the proper object of the Ear If never so triumphant shews or Courtly Masques he could not see them with his Ears because they are the proper Object of the Eye So it is with the Soul of Man if it were possible that all the treasures pleasures honours preferments and delights which the World doth affect were presented and tendered to the Soul yet would they not afford unto it any true satisfaction because they be not the proper Object and Center of the Soul it is the Lord onely or as a godly Martyr said once None but Christ can compasse the Soul about with true content and comfort Sathans aim at those that have most of God and Religion in them PIrats and such as are Robbers at Sea slightly passe by smaller Vessels that are but poorly fraighted whilst ships that are richly laden and furnished with Merchantable commodities become the object of their greedy thoughts at whom they make the strongest opposition and for the gaining of whom rather then fail they will hazard their lives to the utmost of danger imaginable Thus it is that Sathan that Arch-Pirate lets poor silly ignorant Souls alone such as by their own defaults are but as so many empty Vessels floating on the Sea of this World Oh but when he spies out a rich Soul laden with the fruits of the Spirit that hath much of god Christ and Heaven in it there it is that he bends all his Forces and against such a Soul it is that he raiseth all his strength that so if possible he may bring it under his more then miserable subjection Sin to be abhorred as the cause of Christs Death AFter Iulius Caesar was treacherously murthered in the Senate-house Antonius brought forth his coat all bloudy cut and mangled and laying it open to the view of the People said Look here is your Emperours coat and as the bloudy-minded Conspirators have dealt by it so have they also with Caesars body whereupon they were all in an uproar crying out to slay those Murtherers then they took the Tables and stools that were in the place and set them on fire and ran to the houses of the Conspirators and burnt them down to the ground But behold a greater then Caesar even the Lord Iesus himself all bloudy rent and torn for the Sins of the World How then when we look on Sin as the cause of his death and seriously consider that Sin hath slain the Lord of life should our hearts be provoked to be revenged on Sin How should we loath and abhor it as having done that mischief that all the Devills in Hell could never have done the like A lesser Sin given way unto makes way for the committing of greater IT is S. Augustines story of Manicheus that being tormented with flies was of opinion that the Devill made them and not God Why then said one that stood by If the Devill made flies then the Devill made Worms True said he the Devill did make worms But said the other If the Devill did make worms then he made birds beasts and Man He granted all And thus saith the good old Father by denying God in the fly he came to deny God in Man and consequently the whole Creation And thus it is that the yeilding to lesser Sins draws the Soul to the commission of far greater as in these licentious dayes of ours is too too apparent How many have fallen First to have low thoughts of the Scripture and Ordinances of God then to slight them afterwards to make as it were a Nose of Wax of them and in conclusion to cast them quite off lifting up themselves their Christ-dishonouring and Soul-damning opinions above them so that falling from evill to evill from folly to folly and as it is in all other cases of the like Nature from being naught to be very naught and from very naught to be stark naught till God in his most just Judgment sets them at nought for ever Men to prefer suffering before Sinning IT is reported of that eminent servant of God Marcus Arethusus who in the time of Constantine had been the cause of overthrowing an Idoll-Temple but Iulian coming to be the Emperour commanded the People of that place to build it up again all were ready so to do onely the good Bishop dissented whereupon they that were his own people to whom he had formerly preached and who as in all probability any one would have thought might have learn't better things fell upon him strip't off all his cloaths then abused his naked body and gave it up to children and School-boyes to be lanched with their penknives but when all this would not do they caused him to be set in the Sun having his naked body anointed all over with honey that so he might be bitten and stung to death by Flies and Wasps and all this cruelty they exercised upon him because he would not do any thing towards the re-building of that Idol Temple Nay they came so far that if he would give but an half-penny towards the charge they would release him but he refused all though the advancing of an half-penny might have been the saving of his life and in doing thus he did but live up to that principle that most Câ—ristians talk of and few come up unto And thus it is that all of us must chuse rather to suffer the worst of torments that Men and Devills can inflict then to commit the least Sin whereby God should be dishonoured our Consciences wounded Religion reproached and our Souls endangered Discretion a main part of true Wisedome A Father that had three Sons was desirous to try their discretions which he did by giving to each of them an Apple that had some part of it rotten The first eats up his Apple rotten and all The second throws all his away because some part of it was rotten But the third picks out the rotten and eats that which was good so that he appeared the wisest Thus some in these daies for want of Discretion swallow down all that is presented rotten and sound together Others throw away all Truth because every thing delivered unto them in not Truth but surely they are the wisest and most discreet that know now to try the Spirits whether they be of God or not how to chuse the good and refuse the evill The difference betwixt true and feyned
his pleasure Thus God raiseth up a good Ruler a good Magistrate a good Minister such as are eminent for wisdom exemplary in life these he sets up in a Kingdom in a County in a Parish or Neighbourhood as lights to walk by How then should we improve such opportunities and walk by the light while we have it for the Sun of such examples will set and it is then night in such a Kingdom such a County such a Township such a Family when a good Governour a good Magistrate a good Minister a good Friend Parent or Master is by death removed Discord ill beseemes the Disciples of Christ. ALexander Severus seeing two Christians contending one with another commanded them that they should not take the name of Christians any longer upon them For saies he you dishonour your Master Christ whose Disciples you professe to be Most sure it is that divisions whether of Church or State forraign or domestick are very dishonourable to Christ. And were it that they darkened our names onely it were not so much but that which darkens up the glory of Christ should go something near us The Soule 's comfortable union with Christ. ARtemisia Queen of Caria shewed an act of wonderfull passionate love toward her husband Mausolus for death having taken him away she not knowing how to pull the thorns of sorrow out of her soul caused his body to be reduced to ashes and mingled them in her drink meaning to make her body a living Tomb wherein the reliques of her husband might rest from whom she could not endure to live separated Thus the true child of God when there is any thing that may seem to preserve the memory of God in his soul how doth he embrace the very invention of it he becomes a true Mausolean tomb indeed he hath a comfortable and true conjunction with Christ eating his flesh and drinking his blood and these two can never be separated again False Doctrine is Treason against God AS he is a Traitour to his Prince who taketh upon him to coyn monyes out of a base mettall yea although in the stamp he putteth for a shew the image of the Prince So he that shall broacâ— any Doctrine that commeth not from God whatsoever he say for it or what gâ—osse soever he set on it he is a Traitor unto God yea in truth a cursed Traitor though he were an Angel from Heaven Gal. 1. 8. How the Soul lives in Christ onely IT is commonly known that the branches have all their sap from the root of the Tree it is that which makes them flourish and grow but if you cut them off from the root they wither presently So it is with the Spirit with the soul of man if God do but a little withdraw himselfe let sin but make a separation betwixt God and the soul it is like a withered branch it hath nothing of its selfe to revive its selfe because it is divided from the root which is Christ At the least it is with the Soul as it is with a Tree in the dead of winter though the sap remain in the root so though it remain in union with the root yet the moysture is gotten into the root iâ— self and doth not now infuse it selfe into the branches Yet withall it is confessed that the servant of God which is once united to Christ shall never be separated the union is now and alwaies shall be but neverthelesse the sap and comfort of the Spirit it may remain in the Head our life may be hid in Christ and may not appear in us at all and we are then in that estate as if we were branches cut off so that whatsoever life and comfort and strength of spirit we had it was from Christ and by the influence and working of his gracious Spirit Division amongst Christians is the disgrace of Christians ONe Bidulph in the relation of his travells to Ierusalem reporteth That the Turks were wont to wonder much at our Englishmen for pinking and cutting their cloaths counting them little better then mad-men for making holes in whole cloath which time of it selfe would tear too soon But how foolish and how mad in the eyes of all good Christians do the cuts and the rents and the slashes that are in men's spirits the divisions that are amongst us at this day how uncomely do they render us and the Religion that we take upon us to professe God's Eternity MErchants and Shop-keepers to procure a better sale and greater credit to their severall Stuffs call them Sempiternum Perpetuana Durance c. but how soon doth the moth fret them and they are gon nothing left but the bare name But God he is the true eternall Beeing All Creatures have a lasting Angels have an outlasting but god hath an everlasting Beeing He onely is Alpha and Omega before the beginning and beyond all ending from everlasting to everlasting the King eternall immortall c. Ill company to be avoided WHen Cerinthus came into the Bath Iohn the Evangelist got him out and called to his fellowes that they should come away with haste from the company of that companion lest the house should fall upon them he thought that place was guilty which received a man that was guilty and that the house was in danger which harboured a man obnoxious Here let them then look about them who not onely without all care do sort themselves with all commeâ—s not fearing the faults of others but are glad they can meet with such companions Vices and vitious persons are alike dangerous He that walketh in the Sun shall be tan'd and he that toucheth pitch shall be defiled and he that associateth himself with the ungodly will soon be tainted with their company That it is lawfull to praise the Dead IT is said of the Aethiopians that they make Sepulchers of glasse for after they have dryed the corps they artificially paint it and set it in a glased coffin that all that passe by may see the whole frame and lineaments of the body and this is commended in them But surely they deserve better of the dead and more benefit of the living who draw the lineaments of their minde and represent their vertues and graces in a Mirrour of Art and Learning And they are as much to blame on the other side that out of the purity of their precise zeal ita praecidunt so neer pare the nails of Romish superstition that they make the fingers bleed who out of fear of praying forsooth for the dead or invocating them are shie in speaking any word for them or sending after them their deserved commendations It is pâ—ety to honour God in his Saints it is justice suum cuique tribuere to give every one his own it is charity to propose eminent examples of heavenly graces and vertues shining in the dead for the imitation of the living and then you cannot praise
Officer to call in the Company of Brewers before him instead of them he warned in the Vintners to appear whom the Lord Maior no sooner espied in the Court but asked What they made there The Officer replyed that upon his Lordships command he had warned them in But saith the Lord Maâ—or I gave order for the Brewers True my Lord said the Officer And these be the greatest Brewers in the Kingdom or grand Impostors in corrupting the Queen of liquors as I and my â—ellows find by woful experience whereupon the Lord Maior and Aldermen approved the Officers wit and took the matter into consideration Thus the Judges are in a most special manner Patres legis the Patrons of the Law the great Masters of the Wine-cellar of Justice but if they once mix wine and water and turn judgement into Warm-wood they are then the Brewers the grand Impostors that poyson the State because they corrupt the Fountain of the peoples birth-right in making the known Laws of the Kingdom speak according to their pleasure An argument of extream folly not to be mindful of death IF a man were tyed fast to a stake at whom a most cunning Archer did shoot and wounding many about him some above and some below some beyond and some short some on this hand and some on that and the poor wretch himself so fast bound to the stake that it were not any way possible for him to escape VVould it not be deemed madnesse in him if in the mean time forgetting his misery and danger he should carelesly fall to bib and quaff to laugh and be merry as if he could not be touched at all who would not judge such a man besides himself that should not provide for his end yet such Gotamists such Bedlamites such mad men are most amongst us who knowing and understanding that the most expert Archer that ever was even God himself hath whet his sword and bent his bow and made it ready and hath also prepared for him the Instruments of death and ordained his arrows Psal. 7. 12 13. Yea that he hath already shot forth his darts and arrows of death and hath hit those that are above us Superiors and Elders such as be right against us companions and equals such as be very neer us kinred and Allyes on the right hand our friends on the left hand our Enemies yet we think to be shot-free sit still as men and women unconcerned not so much as once thinking of our latter end The sins of Blasphemy and Swearing the commonness of them IT is no wonder that in Italy vvhich is a parcell of Antichrists Kingdom Blasphemies should be darted out against God and his Christ openly being made phrases of gallantry to the Brewer and very interjections of speech to the Vulgar But in England where the Scepter of Christs Kingdom hath a long time flourished it cannot but wound the heart of such as mourn for the sins of the Land to consider hovv commonly not onely the Ruffian in the Tavern and the Rascal on the Stage but also the Labourer at his work and the Gentleman at his recreation and the very Boyes yea the Babes in the streets curse their Maker and revile their Redeemer The consideration of eternall pain to deter from the commission of sinne A Grave and chast Matron being moved to commit folly with a lewd Ruffian after long discourse and tedious solicitations she called for a pan of hot burning coles requesting him for her sake to hold his finger in them but one hour He answered that it was an unkind request To vvhom she replied That seeing he would not so much as hold his finger in a few coles for one hour she could not yeeld to do the thing for which she should be tormented body and soul in hell fire for ever And thus should all men reason with themselves when they are about to sin none will be brought to do a thing that may make so much as their finger or tooth to ake If a man be but to snuffe a candle he will spit on his finger because he cannot endure a small and tender flame What care is then requisite to leave sin whereby we bring endless torments to body and soul in hell sire to which our fire is but Ice by way of comparison Seasonable Repentance is safe Repentance A Good Husband will repair his House while the weather is fair not put off till winter a careful Pilot vvill take advantages of wine and tide and so put out to Sea not stay till a storm arise The Travailer will take his time in his journey and mend his pace when the night comes on least darkness overtake him The Smith vvill strike while the Iron is hot least it grow cool and so he â—ose his labour So we ought to make every day the day of our Repentance to make use of the present time that vvhen vve come to dye we may have nothing to do but to dye for there vvill be a time vvhen there will be no place for Repentance vvhen time vvill be no more when the Door vvill be shut vvhen there vvill be no entrance at all The godly mans desires are above his reach A Godly man cannot do that which he would Rom. 7. 18. And wherein he is like a Prisoner that is got out of the Goal vvho that he might escape the hands of the Keeper desires and strives vvith all his heart to run an hundreth miles in a day but by reason of the heavy bolts and fetters that hang at his heels cannot for his life creep past a mile or twain and that too vvith chaâ—ing his flesh and tormenting himself And thus it is that the servants of God do heartily desire and endeavour to run in the vvaies of Gods commandements as it is said of that good King Iosias to serve God with all their heart 2 King 23. 25. Yet because they are clogged vvith the bolts of the flesh they performe obedience very slowly and weakly with many slips and failings The good of Government VVHen one comforted a poor Widow which had lately lost her Husband for that he vvas an unthrift and unkind she replyed Well though he were but a bad Husband yet he was a Husband and such an one is better then none So the commodities of Government are so great that a very bad Husband to the Common-wealth is better then none at all For whereas in a corrupt Monarchy there may be one Tyrant in an Oligarchy some few Tyrants in a Democracy many Tyrants in an Anarchy they are all Tyrants Death the good Mans gain IN the Ceremonial Law Levit. 25. there was an year they accompted the year of Iubilee and this was with the poor Iews a very acceptable year because that every man that had lost or sold his Lands upon the blowing of a Trumpet returned and had possession of his estate
may not think them other then Stars in this lower firmament but if they fall from their holy station and embrace this present vvorld whether in judgement or practice renouncing the truth and power of godliness we may then conclude that they never had any true light in them and were no other then a glittering composition of Pride and Hypocrisie A vain rich Man AS a Brook with a fall of Rain-waters swells and as it were proud of his late encrease makes a noyse nay runs here and there to shew it selfe till by running it hath run out all that ever it had Even so some rich men upon some fall of wealth begin to swell as if they were little Seas then make a noyse of ostentation and because they have but one tongue of their own they get the eccho of some soothing flatterers they over-flow the lower grounds the poor and spread their names in letters of bloud in the end after some short noyse as the brook leaves nothing but dirt and mire behind so do they leave nothing at their death to themselves but confusion before God and men Reason must submit to Faith VVHen three Ambassadors were sent from Rome to appease the discord betwix Nicomedes and Prusias vvhereof one vvas troubled vvith a Megrim in his head another had the Gowt in his Toes and the third was a Fool Cato said vvittily That Ambassage had neither head nor foot nor heart So that man vvhosoeever he be shall never have a head to conceive the truth nor a foot to vvalk in the vvayes of obedience nor a heart to receive the comfortable â—ssurance of salvation that suffers his Reason Will and Affections to usurp upon his faith Qui se sibi constituiâ— slultum habet magistrum He that goes to school to his own reason hath a fool to his Schoolmaster and he that suffers his faith to be over-ruled by his Reason may have a strong Reason but a weak faith to rely upon The patience of God provoked turns to fury AS a child in the Mothers wombe the longer it is in the wombe before it comes forth the bigger the child will be and the more pain it will put the Mother unto Thus it is with God though he hath leaden feet yet he hath iron hands the longer he is before he strikes the heavier the blow will be when he strikes the longer he keeps-in his wrath and is patient toward a People or a Nation the bigger the child of wrath will be when it comes forth and the greater will be their misery and affliction Distrustfull cares reproved LOok on the Robin-red-breast pretty bird how cheerfully doth he sit and sing in the Chamber window yet knows not where he is nor where he shall make the next meal and at night must shrowd himselfe in a bush for his lodging VVhat a shame is it then for Christians that see before them such liberall provisions of their God and find themselves set warm under their roofs yet are ready to droop under a distrustful and unthankful dulness and are ready to say Can God make windows in Heaven 2 King 7. 2. Can God prepare a Table in the Wildernesse Psal. 78. 19. No harm in Humility A Man goes in at a door and he stoops the door is high enough yet he stoops you will say he needs not stoop yea but saith Bernard there is no hurt in his stooping otherwise he may catch a knock this way he is safe Thus a man may bear himselfe too high upon the favour of God having some good measure of sanctification and of assurance of eternal life it will be hard not to be proud of it Pride hath slain thousands O but spiritual pride hath slain her ten thousands Humility never yet did harm to any there is no danger in stooping It is better to be an humble servant of the Lord than a great Lord of many servants the lowest of Gods friends then the highest amongst his enemies Mortality of the sinners life to be considered and deplored IT is reported of Xerxes that having prepared 300000. men to fight with the Graecians and having mustered them up into a general Rendezvous and taken notice of their strength and the greatness of their number he fell a weeping out of the consideration that not one of them should remain alive within the space of an hundreth years Much more ought we to mourn then when we consider the abundance of people that are in England and the abundance of sin perpetrated amongst us and what shall become not onely of our bodies within these few years but what shall become of our souls to all Eternity Satan subdued by Christ's death IT is written of the Camelion that when he espies a Serpent taking shade under a Tree he climbs up the Tree and le ts down a thread breathed out of his mouth as small as a Spiders thread at the end whereof there is a little drop as clear as any Pearl which falling on the Serpents head kills him Christ is this Camelion he climbs up into the Tree of his Cross and le ts down a thread of blood issuing out of his side like Rahab's red thread hanging out at the window the least drop whereof being so prestious and so peerless falling upon the Serpents head kills him The experience of God's love is to be a motive of better obedience THere is a famous History of one Androdus the Dane dwelling in Rome that fled from his Master into the Wilderness and took shelter in a Lions den The Lion came home with a thorn in his foot and seeing the man in the den reached out his foot and the man pulled out the thorn which the Lion took so kindly that for three years he fed the man in his den After three years the man stole out of the den and returned back to Rome was apprehended by his Master and condemned to be devoured by a Lion It so happened that this very Lion was designed to devour him The Lion knows his old friend and would not hurt him The people wondred at it the man was saved and the Lion given to him which he carryed about with him in the streets of Rome from whence grew this saying Hic est homo medicus Leonis hic est Leo hospes hominis Well most true it is that the great God of Heaven hath pluckt out many many a thorn out of our feet hath delighted himself to do us good let then the experience of such love prick us on to better obedience not to bring forth thorns and bryers to him not to have our hearts barren and dryed up as the thorny ground not to kick against him with our feet whilst he is pulling out the thorn that troubles us A good Man is mindful of his latter end WE read that Daniel strewed ashes in the Temple to discover the footsteps of Bells Priests which did eat up the
place Who that is not Royall should seek in honour to precede them How Enemies are to behated IF a Generall of an Army laying siege to some great Fort or Castle and being upon the storming of it the guns from off the walls playing fiercely upon him should do abundance of execution were it not madnesse in him upon goining of the place to cast away those guns It were so VVhat doth he then He le ts flie at the gunner that fired them but preserves the guns as serviceable for himself Thus must we deal with our enemies They abuse us they evilly entreat us they spitefully use us they seek to destroy us and utterly to ruine us What shall we hate them abuse them again No we must love them and do good unto them preserve the guns but destroy the gunner love their persons they may be afterwards instrumentall to Gods glory but hate their vices that will be the undoing of our souls This is that perfect hatred wherewith David hated his enemies Psal. 139. 22. The great good which commeth by Enemies IT was the saying of Socrates that every man in this life had need of a faithfull friend and a bitter enemy the one to advise him the other to make him look about him In dealing with a friend a man is often deceived but if he have to do with an enemy then he is wary of his proceedings and placeth his words discreetly Hence is it that much good commeâ—h by enemies and a good use may be made of them They are the workmen that fit us and square us for God's building they are the rods that beat off the dust and the skullions that scoure off the rust from our souls Were it not for enemies how could we exercise those excellent graces of love and charity of patience and brotherly kindnesse Had it not been for enemies where had been the crown of Martyrdom Yet further Enemies are the fire that purgeth the water that cleanseth the drosse and filthinesse of our hearts Much every way is the good that commeth by enemies if we make a right use of them Prayers for the Dead unavailable LOok but upon one that plaies a game at bowles how no sooner than he hath delivered his bowle what a screwing of his body this way and that way what calling doth he make after it that it may be neither short nor over nor wide on either side but all in vain the bowl keepeth on his course and reacheth to the place not where the mind but the strength of the bowler sent it Thus it is with those that pray for the dead they pray and call unto God and sing Requiems and Diriges for the soules of men departed that they may be sent into Purgatory not Hell a course altogether unwarrantable unavailable For as the body is laid down in the dust so the soul is gone to God that gave it there to receive according to the deeds done here in the flesh whether it be to life or death eternall Knowledge without Practice reproved IT is by some observed that the Toad though otherwise an ugly venemous creature yet carries a pretious stone in his head which for the excellent vertues thereof is worn in gold-rings and otherwise Such Toads such ugly creatures are most of men they have the excellent jewell of Knowledge in their heads they can speak well O but they act ill they live not according to that knowledge their life and conversation is rotten and infectious to the whole neighbourhood about them Blamelessnesse of life enjoyned A Certain Roman the windowes of whose house being so very low that every one which passed by might easily see what was done within being profered by a workman at such a rate to make his windowes higher and so more private replyed I had rather give thee as much again to let them alone for I do nothing in my house but what I care not who knowes it And such an one ought every good Christian to be so to carry himself as that he need not blush to tell his very thoughts if he were asked of them and so to demean himself as if he had pectus fenestratum a glasse-window in his bosom that every one might read his mind there The tedious length of Law-suits AS Ioshua said of the building of Iericho He shall lay the foundation thereof in his first-born and in his youngest son shall he set up the gates there of So there may be a Suit at Law commenced in the birth of our first-born and yet our youngest son shall not see the gates thereof that is the end of it The true Christians safety in danger VVHen the Grecians had won Troy before they fell to plunder it they gave every man leave to bear his burthen out of what he would and first of all AEneas marched out carrying his houshold gods which when they saw and that he did them no great dammage thereby they bad him take another burden which he did and returned with his old father Aâ—chises on his back and his young son Ascanius in his hand which the Grecians seeing passed by his house as Ioshua did by the house of Rahab saying That no man should hurt him that was so religious And thus that man that hath his mind set on his God shall receive no hurt by his enemy When his waies please the Lord his very enemies shall become his friends Nay he shall be in league with the stones of the field and the beasts of the wood shall be at peace with him And which is yet more God will break the bow and the sword and snap the spear assunder He will make all those terrible instruments of war so unserviceable that they shal lie down quietly by him not offering the least hurt that may be Godlinesse the best friend SUppose a man be cast in prison for some notorious crime and is thereupon sentenced to death he sends for one of his friends intreating him to sue to the King for a pardon He answers He cannot do it This he will do for him he will give him a winding-sheet and a coffin Then he sends to another he tells him All that he can do for him is to see him buried But a third goes to the King and gets a pardon for him Even so riches they can do nothing for us but give us a winding-sheet and a coffin and our friends they can onely see us buried But Godlinesse is the true fast-friend at a dead lift that gets us a pardon for our sins having the promise both of this life and that which is to come When the Hypocrite is discovered AS long as the Hedge-hog lies on the dry ground she showes nothing but her prickles but put her into the water then she showes her deformity Thus an hypocrite so long as he is on the dry ground of prosperity
rapacity and drunkenness so soon he declared his censure of them with this exclamation I confess that your Religion may be good your devotion good your Profession good but sure your hospitality is stark naught Apud quos ne Deus quidem biduò commorari permittitur that you will not give your God two days lodging Here now was a sad occasion given for the Enemies of God so to judge of them that seem to make profession of his holy name This the shame of Christians the disparagement of Religion when it is forced against the nature of it to encourage lewdnesse This an abuse of the promises of Grace of the Covenants and pledges of Grace which are the Sacraments when encouragements to evill are derived from so mercifull Indulgence Again it is a dishonour done to the honour of Grace and Godlinesse when from the Sermon which forbiddeth such a sin we shall immediately run into the sin forbidden by the Sermon and so give an unhappy occasion for weak ones to be offended The loss of a faithfull Ministery not to be sleighted And why so GAlinus the Emperour when tydings was brought him of the loss of Egypt Well said he let it go Cannot we live without the Flax and hemp of Egypt And when he had also lost France two great and mighty Countries What said he Cannot the Land stand sine sagis trabeatis without those Souldiers Cassocks which France doth send us This was a piece of Heathenish stupidity But if ever it shall come to pass quod avertat Deus that the Ministers of the Gospel should be driven into corners let no good Christian make slight of it but be deeply affected and affectionately taken with the loss For they are such as watch for our souls the comforters of Sion the Sons of Consolation spirituall fathers repairers of the breach such as stand in the gap of Gods anger spirituall Physitians Doves which bring the Olive leafe of peace to the troubled soul and what not They are sanguis mundi when they dye or fail a Man may justly feare the World 's a dying they are the butteresses and pillars to uphold it from ruine and confusion grievous then must it needs be and matter of great concernment when such are taken away The secure Worldlings suddain ruine LOok upon a weary Traveller scorched with the heat of the Sun how he resteth himselfe under the shady leaves of some fair spreading Trâ—â— and there falls asleep so long that the Sun coming about heats him more then formerly so that he is ready to faint his head akes and all his body is as it were stewed even in its own sweat Thus it fares with the Men of this World such as having wearied themselves in heaping up the things thereof lye down and sing a foolish Requiem to their Souls mean while the course of their life runs on the Sun comes about Death overtakes them and instead of a comfortable shade to refresh them they may easily perceive the fire of Hell if God be not the more mercifull ready to consume them A child of God preserved by God though never so much slighted by the World THey that work in Gold or Silver let fall many a bit to the ground yet they do not intend to lose it so but sweep the shop and keep the very sweepings safe so that that which they cannot at present discover the Finer brings to light Thus the World is Gods Work-house many a dear child of God suffers and falls to the ground by banishment imprisonment sorrow sickness c. but they must not be lost thus God will search the very sweepings and cull them out of the very trash and preserve them What though they be slightly set by here in this world and lie amongst the pots no better accompted of-than the rubbish and refuse of the Earth God will finde a time to make them up amongst the rest of his Jewels Mal. 3. Ult. True knowledge never rests on the Creature till it center in God the Creator AS the Legend speaks Historically which is onely true Symbolically of St. Christopher that before he was converted to the faith he would serve none but the strongest He had for his Master a Man of great strength and puissance but a King subdued him Him he forsook for that King but finding him to be overcome by a Neighbour he betook himselfe to that other Pagan Conquerour This Conquerour was also tyrannized over by the Devill to whom he was a meere slave doing all his base commands This he could not endure but entered into service with the Devill For awhile he admired the power of his new Master and what a dominion he exercised over the sons of Men but in a short space he found out his weakness also so feeble and fearfull was he of a piece of Wood he durst not passe by the Cross but when that stood in his way he must by all means back again Now the weary servant longed to know what this Cross meant that he might find out a more potent Lord It was told him that Christ was the Lord of that Ensign and that the Cross was his Banner Thither then he flyes and there he found out a most mighty yea an Almighty Master So true knowledge never rests on the Creature till it center in the Creator aims at none but the highest and climbs from strength to strength from height to height till it appear before God in Zion higher than Riches in their Treasury then Princes on their Thrones then stars in the Firmament fetching all her light and comfort from God in Christ Iesus How it is that wicked men are said to hasten death BErnardinus Senensis a devout man tells of a stripling in Catalonia being eighteen years of age that having been disobedient to his parents fell to robbing and being hanged on the Tree and there remaining for a spectacle to disobedient children on the next morning a formall beard and gray hairs appeared on him as if he had been much struck in years which the people hearing of and wondering at the suddennesse of the change urging how young he was at his death A grave reverend Father of the Church being then present said That he should have lived to have been so old as he then appeared had he not been disobedient The devout man it 's probable may be out in the story but the other was in at the application For Stat sua cuique dies every mans daies are determined the number of his months is with God he hath appointed him his bounds that he cannot passe there is a measure of his daies in respect of Gods prescience and providence But in respect of the course of nature the thread of life which might have been lengthned is cut off by Gods command for sin as in the Family of Eli and the People of the
in his eyes besought his covetous subjects to lend him supplies They pleaded poverty protested they had it not that they were grown poore for want of Trade And thus for want of what they might have well spared both they and their City were lost a City of that great wealth that it is a Proverb amongst the Turks at this day if any Man grow suddainly rich He hath been at the sacking of Constantinople Such was the State of Constantinople then and such will be hereafter the condition of any place or People when like silly Passengers they shall more regard their trifling Fardels then the Ship they go in fortiùs diligentes res suas quâ—m seipsos loving their wealth more then themselves more then their lives their wives their children their country nay more then the Gospel it selfe keeping their goods for their Enemies to make merry withall refusing to part with any thing for their just defence it is just with God that they should be exposed to all sorts of misery The Devils policy to defile the Soul with Sin IT is said of the Badger otherwise called a Brock or a Gray that the Fox and he cannot agree together by any mans for the Fox will have him out of his hole and what he cannot compass by might he doth it by slight The Badger is no sooner gone out of his Den to seek his food but the Fox goes in and pisseth there whereupon the Badger returning and smelling out the Foxes basenesse leaves his Den to him who enters and brings up all his Cubs there such is the policy of the Devill to defile the Soul of Man he goeth about like a roaring Lion seeking whom he may devour his main design is to throw Christ out of the Soul which is Gods Den Gods Temple Gods House and Gods dwelling place but because he cannot put him out by force he therefore dealeth craftily by defiling the Soul with noysome lusts such as are a stink in the nostrils of God whose pure eyes can endure no uncleannesse so that he departing thence the Devill enters therein bringing forth sin upon sin till all be brought to shame upon shame and in the end confusion of face for ever Reconciliation with God in Christ to be made sure A Runnagate Sonne leaving his Father and living in forraign Countries was brought to want and finding little charity among strangers he was driven to work for his living Industry brought in gains and the sweetness of gain whetted on Industry soon he grew Rich became a Merchant and dealt in Traffick with divers Nations and among the rest with some of that Nation where his Father lived hearing news how potent and opulent his Father was grown of his wealth and Authority in the City he resolves to steere his course thitherward Four businesses he put into his head One was to congratulate with his friends and Allyes another to be merry with his old companions the third to gather up his debts thâ— last and principall to be reconciled to his Father Being arrived there he follows his three former employments close he fails in none of them but these did so wholly take up his time that he quite forgot the main the Reconcliation to his Father The Marriners on a suddain call aboard the Tyde tarries no Man presently he must be ship'd and so leaves that businesse utterly undone 〈◊〉 we are all strangers on Earth our Father is the Almighty King of Heaven we are charged but with four businesses here in this World First Honestly to provide for our selves and families Secondly To perform all just duties to our Neighbours Thirdly To solace our hearts with the sober and thankfull use of Gods Creatures Fourthly and chiefly of all To serve our Maker in all holy obedience to acknowledge our sins with humble penitence to get his pardon through the merits of his Son Iesus Now so it is that we are diligent in the rest we heap up Riches we saâ—e our selves with Pleasures we are indalgent to our bodies But for the matter of most moment that of greatest concernment The pleasing of God the saving of soules c. we are as negligent as if they were not things considerable Death calls us aboard carries us away in his deep bottom and the main businesse we came about is left unâ—ffected We cannot but confesse all this let us then amend it and whatever become of our Riches of our Pleasures of our bodies let us be sure of our Reconciliation made with God in Christ Iesus Husbands not to be Uxorious HIerom reporteth out of Senecâ— of one that was so uxorious that when he went broad he would gird himselfe with his Wives hose-garter and could not â—ndure her out of his sight and must by all means drink of that side of the cup that she drank of as the Poet said of Paris Et quâ 〈◊〉 biberas hac ego parte bibi Where thou laist thy lips there will I drink also but the good old Father concludes thus Sapiens â—ir judicio debet amare non affectu A wise man must not love by fancy and affection but by judgement and discretion Thus as the Proverb is A Man may love his house well but not ride on the ridge of it he may delight in the beauty and accept of the person of his Wife and say of her as the friend of the Spouse in the Canticles O thou fairest among women but he may not idolize her he must not be so uxorious as Sampson was that was so besotted with foolish fondnesse to his wife that he opened unto her the secrets of his heart to his own confusion Restitution the necessity thereof THere is a story of a Man that gave much Alms to the Poor who walking one day very solitary an Angel met him in likeness of a Man walking along with him brought him at last to a deep valley where was a pit burning with fire and brimstone and therein three gibbets upon one of them did hang a man by the tongue upon another a man by the hands on the third hung no man at all The good man much marvelling at the strangenesse of such a sight asked the Angel what the men were that hanged in those tormenting flames He told him that he which hanged by the tongue was his grandfather which purchased the land and house wherein he now dwelt by false oaths lying and perjury and was therefore hanged by the tongue and that the other was his own father who by strong hand kept that which his father before him had wickedly gotten and that the third gallowes was prepared for him unlesse he made restitution and so the Angel vanished The man being left alone went sadly home and the next day sent for the true owners and restored the lands unto them whereat his wife and children were much amazed saying That he would make them all beggers O saies he
when he saw him unconquerable Ruffinus in his history saith that he met with this Martyr a long time after his tryall and asked him Whether the pains he felt were not unsufferable He answered that at first it was somewhat grievious but after a while there seemed to stand by him a young Man in white who with a soft and comfortable handkerchief wiped off the sweat from his body which through extream anguish was little lesse then blood and bad him Be of good chear insomuch as that it was rather a punishment then a pleasure to him to be taken off the Rack sith when the Tormentors had done the Angell was gone Thus it is that the blessed Angells of God have ministred from time to time to his People in the daies of their distresse it may be bringing food to their bodies as once to Eliah but certainly comfort unspeakable to their souls as to Iacob Hagar Daniel Zecharias Ioseph Cornelius Paul c. and to our modern Martyrs in their prisons at the stake and in the fire They pitty our human frailties and secretly suggest comfort when we perceive it not they are as ready to help us as the bad Angels are to tempt us alwaies they stand looking on the face of God to receive orders for the accomplishment of our good which they no sooner have than they readily dispatch even with wearinesse of flight Men are apt to be unthankful in Prosperity IT is said to be the saying of Frederick the Emperour concerning Siginbird Flisk after wards called Innocent the fourth advanced by him to the Popedom I have lost a Cardinall a friend and have gotten a Pope a foe It is to be feared that God may say the same of many Men so long as he kept them in a mean estate they sought unto him and he had humble thankâ—ull Servants of them but so soon as he raised them to Prosperity they kicked and became unworthy thanklesse wretches forgetting themselves and the Rock from whence they were hewen even God their great and bountiful Benefactor How it is that the strength of Imagination prevailes so much in matters of Religion IT is observable that when some Men look up to the rack or moving clouds they imagine them to have the formes of Men of Armies Castles Forrests Landkips Lions Bears c. wher as none else can see any 〈◊〉 things nor is there any true resemblance of such things at all And some again there are that when they have somewhat roules and tumbles in their thoughts they think that the ringing of bells the beating of hammers the report that is made by great guns or any other measured intermitted noyse doth articulately sound and speak the same which is in their thoughts Thus it is that a strong Imagination or fancy becomes very powerfull as to perswasion in the matters of God and Religion Hence it is therefore that most of those that are unlearned and unstable wrest the Scriptures thinking they find that in them which indeed is not there to be found perswading themselves that the Scripture represents to them such formed opinions such and such grounded tenets when without all doubt they do but patch and lay things together without any reason at all from whence have proceeded the senselesse dotages of Hereticks visibly recorded by the Ancients in elder times and of late the whimsicall conceits of some Dreamers that have flown about in their most ridiculous papers wherein they bring Scripture with them but no sense fancying the holy word of God to strike to ring and chime to their tunes to eccho out unto their wild conceptions and answer all their indigested notions Submission to the Will of God in all things enjoyned APersonage of some note lying on his death-bed was desired by some of his friends then standing by to speak some observable sentence to throw out himselfe in some one good passage or other to leave behind him one remarkable saying or other so that when he was dead and gone they might remember both it and him After a while he spake unto them in the words of St. Peter ep 2. ch 5. ver 6. Humble your selves under the mighty hand of God that he may exalt you in due time An excellent saying and worthy to be received of all Men That in all strairs under all pressures whatsoever Men should lye down in the dust submit themselves to the good will of God and humble themselves under his mighty hand and then without all doubt he will not when they think it a fit time but in his own due time when it shall be most sutable for his glory and most advantageous for their eternall welfare ease and exalt them Every day to be looked on as the day of Death PUt the case that one Man should give unto another many loaves of bread conditioned that he should every day eat one but if the party should come to know that in one of them lay hid a parcell of deadly poyson yet in which of them it was he should be utterly ignorant O how carefull would he be in tasting any of them lest he should light upon that which might prove his fatall destruction Thus it is that God hath given unto us many dayes to some more to some lesse but in one of these he hath unknown to us conveyed the bitter sting of Death and it may so fall out that in the very day of jovissance in the day of our greatest rejoycing a deadly cup of poyson may be reached out unto us Death like an unbidden guest may rush in upon us and spoil all our mirth on a suddain O how watchfull how diligent should the consideration of these things make every one of us to be to look upon every day as the day of our death every breathing the last breathing we shall make to think upon the ringing of every passing-bell that ours may be next upon hearing the Clock strike that there is one hour lesse to live in and one step made nearer to our long homes the house appointed for all living It is Grace not place that keeps a Man from sinning IT is said of Lot that he removed from Zoar to a neighbouring mountain and dwelt in a cave therein which is shown to Travellors at this day Now it was that a hole in a hill could hold him and all his Family whose substance formerly was so great the whole Country could not afford room for his flocks and heardmen without striving with those of his Uncle Abraham And here it was that he was made drunken by his Daughters practice upon him with whom he committed incest So that it is Grace not place can secure Mens souls from sinne seeing Lot fasting from lust in wanton populous Sodom surfeited thereof in a solitary cave and whilst he carefully fenced the Castle of chastity even to make it impregnable against the battery of forraign
apparelled So let all such as are advanced in the worlds eye such as are arrived at great estates such as heretofore not worthy to sit with the Doggs of the flock are now seated with Princes consider the simple weeds perhaps that were once upon their backs and now God hath given them change of Apparell What a small stock they had once to begin withall and how God hath conveyed unto them hidden Treasures What Minums they were once in the World and what Grandees they are now become That whilst others have poverty they have prosperity Whilst others are empty they are full whilst others have a narrower border theirs is enlarged whilst others have neither means nor meat their portion is fat and their meat plenteous When therefore they eat in plenty and are satisfied let them praise the name of the Lord their God which hath done wonderfully for them and say with David All that we enjoy cometh of thine hand and all is thine own 1 Chron. 29. 6. Sloathfulnesse and luke-warmnesse in Religion forerunners of evill to come IT is said of Alexius Comnenus that when upon the day of his Inauguration he subscribed the Creed in a slow trembling manner it was an ominous sign to all What a wicked Man he would prove and how nigh the ruine of the Empire was at had And when Philip the last King of Macedon a little before the great battle which he fought with Flaminius stepped up upon the top of a Sepulchre to make an Oration to his Souldiers it foretold a sad event of the issue of the battle Thus we which have violated the faith and are come to such a sloathfulnesse and lukewarmnesse in performance of Religious duties it doth presage that our very inwards are corrupted and the foundations of our Welfare shaking We that have trod upon the heads of so many famous Martyrs which first conveyed unto us our faith and worship it is a kind of Prediction that this at last will be fatall to our Church There is time yet to amend but how long God knows It is to be hoped that our sinnes have not yet made God to abhorre the excellencies of Iacob nor left us naked before the Lord We have yet much in our keeping all is not gone let it be our care to preserve what is left and be thankfull for what we have in the present enjoyment Mans great Vanity in proposing to himselfe long life WHen God revealed to Nehuchadnezar how little a while his Empire was to last he shewed him a statue of divers mettals the head of Gold the breast silver the belly brass the leggs iron the feet clay and a little stone descending from the Mountains dash't the Statue in pieces But instead of taking this as a fore-warning of his end and to have it still before his eyes he made another statue of Gold from top to toe which is held to be a durable and lasting mettal so that the more God fought to undeceive him the more was he deceived with his vain hopes And this is a fit resemblance of that which daily hapneth unto us for God advising us that in the midst of all our magnificent structures and costly edifices that of our body our best building is but rear'd up of a little dirt an house of clay that daily moulders away and will be ere long reduced to little or nothing yet our idle thoughts and vain hopes imagine it to be of gold to be built of strong and lasting materialls which cannot be when as mans life is so short that it is no more then to go out of one grave into another out of the womb of our particular Mother into that of the earth the common Mother of us all Dust we are and to dust we must return Gen. 2. How it is that a prudent man may lawfully comply with the Times IT is said of the Yeale a certain wild beast in Aethiopia that he hath two horns of a cubit long which he can in fight move as he list either both forward to offend or both backward to defend or the one forward and the other backward to both uses at once So should wise men apply their counsells and actions to the times and either to put forth the horns of their power or pull them in as occasion offers yet with this caution that as the Marriner changeth his course upon the change of the wind and weather but still holdeth his purpose of getting into the harbour so should all prudent men States-men especially as upon every new occasion they alter their sailes and veer another way they should still make their course to the point of the publick good and safety not once minding their own private benefit or advantage The difference betwixt a good and bad Memory AS the stomack is the storehouse of our corporall food and keeping therein our present meat the body takes from thence its sustenance whereby its life and being is maintained So the memory is the stomack and magazine of the soul and sets before our eyes the obligation wherein we stand the good which we lose and the hurt which we gain and representing thereunto the species and shapes of things past they sometimes work that effect as they would have done had they been present themselves whence is ingendred the love of God which is that good blood wherewith the soul is nourished And then again as from the disorder and disagreement of the stomack painfull diseases do arise and divers infirmities hang upon the body so from the forgetfulness of our memories rise those manifold disorders and distempers in the soul such as deaden the graces of the Spirit and flat the motions thereof bringing the soul into a labyrinth of perplexity untill God be pleased to bring such things into mind again as may relieve it Oath or Covenant-breakers not to be trusted THe Lawes divine and human have left no such bond of assurance to tie and fasten one to another as that of an Oath or Covenant which are to be taken in sincerity and kept inviolably But seeing the deprivation of our nature hath perverted these Lawes and abused this lawfull act by equivocations and mentall reservations making it like a Gipsies knot fait or loose at their pleasure or like a Tragedian buskin equally fitting each foot The Law of State prescribes us this remedy to trust no man of noted falshood and duplicity but upon good caution and good reason too For he that hath passed the bounds of modesty and made no Religion of Oath or Covenant for his proper advantage never after makes scruple in his cauteriate conscience to offend in like sort as often as like occasion shall be offered The unresolved mans inconstancy THe River Novanus in Lombardy at every Midsummer Solstice swelleth and runneth over the banks but in mid-winter Solstice is clean and dry Such is the nature of men
c. or such as it may be are driven to and fro by Sea and Land as having no abiding place of rest or safety where to repose themselves yet here 's their hope here their comfortable assurance that maugre the malice of Men and Devils they shall be either in Heaven or under Heaven though they have no abiding place on Earth below yet they have one prepared for them eternally in the Heavens above The not growing in Grace reproved LOok but upon a company of Ants or Pismires how busie they are about a Mole-hill how they run to and fro and weary themselves in their severall movings yet never grow great but as to the slender proportion of their bodies are still the same And such are many Christians in these dayes many Professors in our times who go from one Ordinance to another and yet make little progresse or encrease in Religion such as run from one Church to another from one Preacher to another and it may be from one opinion to another but never grow up to the true Grace and in the true knowledge of the Lord Iesus Whilst we are here in this World to provide for Heaven hereafter THere is mention made of a Nation that use to chuse their Kings every year and whilst they are in their annuall government they live in all abundance of State have all the fulnesse their hearts can wish but when the year is once over all their pomp and glory is over too and they banished into some obscure remote place for ever One King hearing this being called to rule over that Nation made such use of his time that in the year wherein he raigned as King he was not lavish in spending his Revenues but heaped up all the Treasure he could get together and sent it before him to that place whither he should be banished And so in that year of his Goverment made a comfortable provision for all his life time afterwards Thus it is that God hath given to every one of us a time to live here in this world and but a little time at the most it may be not a week not a day not an hour It will be then the greatest part of our wisdome that whilst we are here in the way to salvation and suck at the breasts of those Ordinances that may feed us to eternall life and draw at those Wells called in Scripture The wels of Salvation now to lay up for the time of our banishment before we go hence and be no more seen and be sure that whilst we are in this world to provide for Heaven hereafter As we are called Christians to bear up our selves like Christians ALexander the great when he was invited to run a Race amongst the common Multitude He gave them this answer Were I not the Son of a King I did not care what company I kept but being the Son of a Prince I must employ my selfe in such company as is sâ—table to my birth and breeding Thus stood he then upon the honour of his Family and would not disgrace his Princely nature so farre as to be familiar amongst the vulgarrabble And thus must every one of us do We have each of us a race to run for so the waies of Christianity are called We are as Alexander was Kings and Princes in all Lands Now so it is that Sin as a Vagabond and loose Companion would seek to converse with us The Devills aim is that we should mixe our selves with such lusts and such sins as he presents unto us Lust would have our hearts and Sin would have our affections both of them strive to be familiar with us But let us answer them from a noble and generous mind as Alexander did That we will not so abase and dishonour our selves as to mix or joyn our selves with the base and common things of this World but stand upon the honour of our spirituall birth and do nothing that may any way be dishonourable to the excellency of our high Calling in Christ Iesus To take especial care for the Soul's safety IT is observable that if Merchants venture a great or most part of their Estates at Sea where there may be hazzard in the voyage they will run speedily to ensure a great part of their Commodities And thus should all of us do â—his bodie of ours is the ship the Merchandize and freight in this ship is no lesse then our most precious soulâ—s Glory caelestiall is the Port whereat she would arrive but many dangers there are in the way storms and Tempests of Temptations are on every side she may chance to run upon the Rocks of Presumption or sink into the quick sands of â—ispair What is theâ— to be done By all meanes go to the ensuring Office let us run to the Testimony of Christs spirit in our own spirits by the Word to evidence and make it out clear unto us That the Ship shall be safe the Commoditie brought secure to the Haven that ship body and soul and all shall anchor safely in Heaven there to rest with Christ in glory for evermore Idlenesse the very inlet to all Temptations IT was the speech of Mr. Greenham sometimes a painfull Preacher of this Nation That when the Devill tempâ—ed a poor soul she came to him for advice How she might resist the Temptation and he gave her this answer Never be idle but be alwayes well employed For in my own experience I have found it when the Devill came to tempt me I told him that I was not at leasure to hearken to his Temptation and by this means I resisted all his assaults Thus must all of us do when the Devill comes to tempt any of us say I am not at leasure to lend an ear to thy Temptation I am otherwise employed I am in the work of my God busied in the work of my lawfull Calling and taken up with the thoughts of Gods blessings thereupon then he will never be able to fasten upon thee for so it is that he never gets advantage of any Man or Woman but either when they are out of Gods way or idle or have their hands in some sinfull action then it is that they do even tempt the Tempter to tempt them and lay themselves open to a world of sinne and wickednesse Action the very life of the Soul WHilst the stream keeps running it keeps clear but if it comes once to a standing water then it breeds Frogs and Toads and all manner of filth The Keyes that Men keep in their pockeâ—s and use every day wax brighter and brighter but if they be laid aside and hang by the walls they soon grow rusty Thus it is that Action is the very life of the Soul Whilst we keep going and running in the wayes of Gods Commandements we keep clear and â—ree from the Worlds pollutions but if we once flagge in our diligence
ditch narrowest to be bridged shallowest to be waded over what place is not regularly fortified where he may approach with least danger and assault with most advantage So Sathan walketh about surveying all the powers of our Souls where he may most probably lay his temptations as whether our Understandings are easier corrupted with errour or our Fancies with levity or our Wills with frowardnesse or our Affections with excesse c. How it is that Soul and Body come to be both punished together IT is mentioned of two Travellers that walked together to the same City whereof the one was wise the other foolish And when they came where two wayes met the one broad and fair the other strait and foul the Fool would needs go the broader way but the Wise man told him though the narrow way seemed foul yet was it safe and would bring them to a good lodging and the other seeming fair was very dangerous and brought them to a desperate Inn yet because the Fool would not yield to any reason but believed what he saw with his eyes rather then what he heard with his ears The Wise man for companies sake was contented to go the worser way and being both robbed by thieves detayned in their company and at last apprehended with the Robbers and carried before the Magistrate these two began to accuse one another and each to excuse himself The Wiseman said he told his fellow the dangers of that broad way and therefore he onely was to be blamed because he would not yeild unto his Counsell but the Fool had so much wit to reply That he was a very silly Creature and knew neither the way nor the dangers of the way and therefore â—e was to be excused and the wise Man to be condemned because he would follow such a Fools counsell Whereupon the Judg having heard them both condemned them both the Fool because he refused to follow the Counsell of the Wise and the Wise Man because he would not forsake the Fools Company So it is that when the Soul which is the Wise man and doth know the dangerous issues of the wayes of death and Sin and the pleasant fruits of Vertue and goodnesse will notwithstanding follow the vain delights of Foolish Flesh and walk in the paths of unrighteousnesse no marvell if the righteous Judg condemn both body and Soul together A blessed thing to have Riches and a Heart to use them aright IT is credibly reported of M. Thomas Sutton the sole Founder of that eminent Hospitall commonly known by his name that he used often to repair into a private garden where he poured forth his prayers unto God and amongst other passages was frequently over-heard to use this expression Lord thou hast given me a liberall and large estate give me also a heart to make good use thereof which at last was granted to him accordingly And thus without all doubt a great blessing it is for any Man to have Riches and a heart to use them aright to be rich as well in Grace as in Gold rich in good works as great in riches not so much a Treasurer as a Steward whose praise is more to lay out well then to have received much otherwise he may have Riches not goods not blessings his burthen would be greater then his estate and he richer in sorrows then in mettals The great danger of Use in jesting at Religion and Piety WHen Iulian the Apostata had received his deaths wound he could not but confesse that the fatall arrow which shot him came from Heaven yet he confessed it in a phrase of scorn Vicisti Galilaee The day is thine O Galilean and no more not as he should have said Thou hast accomplished thy purpose O my God O my Maker O my Redeemer but in a style of contempt Vicisti Galilaee and no more And thus it is that many who have used and accustomed their mouths to Oaths and blasphemies all their lives have made it their last syllable and their last gasp to swear they shall dye And others there are too that enlarge and ungird their wits in jesting at Religion and Goodnesse but what becomes on 't they passe away at last in negligence of all spiritual assistances and scarcely find half a minute betwixt their last jest here in this life and their everlasting earnest in that which is to come Service of God perfect Freedome AS a Man that buyeth Freehold-land though he pay dear for it yet it is accompted cheaper and a far better purchase then if he had laid out his money upon that which is held by Coppy of Court-role And why so because it freeth him from many services and duties which Coppy-hold-Land is obliged unto all which the Lord of the Mannour may justly challenge according to custome So it is that the service of God is perfect freedome and will free a Man from all other services whatsoever so that be but a true servant of God whosoever thou art thou art free indeed free from the service of Sin and Sathan and free from all those domineering lusts that would fain be ruling in thy mortall body but on the contrary if thou be not a true servant of Jesus Christ thou shalt be a slave to every thing besides him Either thy belly will be thy God or thy Gold will be thy God Pleasures Profits Preferments all that is besides God will put in to make up a God And then O quam multos habet ille Dominos qui unum non habet How many Lords must that Man needs have that hath not God for his Lord and Master The excellency of Resolution in the cause of God EXcellent is the story of St. Basil who when the Emperour sent to him to subscribe to the Arrian heresy The Messenger at first gave him good language and promised him great preferment if he would turn Arrian To which Basil replied Alas these speeches are fit to catch little Children withall that look after such things but we that are nourished and taught by the Holy Scriptures are readier to suffer a thousand deaths then to suffer one syllable or tittle of the Scripture to be altered The Messenger offended with his boldnesse told him he was mad He answered Opto me in aeternum sic delirare I wish I were for ever thus mad Here was a stout resolved Christian that Luther-like opposed all the World of contradiction And such another was Nehemiah who met with so much opposition that had he not been steeled by a strong and obstinate resolution he could never have rebuilded the Temple but would have sunk in the midst of it Such a one was David that would not be hindred from fighting with Goliah though he met with many discouragements And it is heartily to be wished that God would make us all such i. e. resolved Christians to put on divine fortitude and Christian resolution which if
man from the cold starving Climate of Poverty into the hot Southern Climate of Prosperity and he begins to lose his appetite to good things he grows weak and a thousand to one if all his Religion do not dye but bring a Christian from the South to the North from a rich flourishing estate into a jejune low Condition let him come into a more cola and hungry ayre and then his stomach mends he hath a better appetite after Heavenly things he hungers more after Christ he thirsts more after Grace he eats more of the bread of life at one meal then he did at six before and such a Man is like to live and hold out in the way of Gods Commandements to the end A foul polluted Soul the object of Gods hatred THe rheumatick and spawling Cynick when he was entreated by the dainty Mistresse of the house where he was entertained that he would spit in the foulest part of the house did thereupon very unmannerly spit in the Mistresses own face because that in his opinion it was the foulest Thus as it is the honour of the Holy Omnis decor ab inâ—ùs to be all glorious within what outward wants soever seem to disgrace them so it is the disgrace of the Worldly Omnis faetor ab intus they are filthy within what outward abundance soever doth seem to honour them God requires truth in the inward parts but alasse we may say truly of these their inward parts are very wickednesse so that when he sees their houses kept neat and clean the floores swept the walls hung the vessels scowred their Apparel brushed their bodies adorned all curiously highted onely their hearts filthy and polluted he will certainly spit his contempt upon that Heart Therefore wash thy heart from iniquity O Ierusalem that thou mayest be saved 2 Kings 9. 12. The high price of the Soul PLato that divine Philosopher travelling to see the wonders of Sicily was upon some discourse had betwixt him and Dionysius the Tyrant apprehended and clapt up in Prison his fact was made capital but by the favour of some near the Tyrant he was adjudged to be sold one Annecerts buyes him layes down twenty pounds and sends him home to Athens Seneca quarrels the price censures Anneceris for undervaluing so worthy a Man ballancing one of such high parts with such a low sum of Money But this censure cannot light upon our Saviour who gave not for the Soul of Man the Earth the Sea the World but that which was of infinite Value even his own dearest bloud Propter Animam Deus secit mundum c. It was for the Souls sake that God made the World And it was for the Souls sake that the Son of God came into the World made himself of no Reputation was like unto man in all things sin onely excepted scorned scourged derided c. and at last submitted himself to Death even the Death of the Crosse Phil. 2. 8. Prosperity for the most part draws Envy to it SHeep that have most Wool are soonest fleeced The fattest Oxe comes soonest â—o the slaughter The barren Tree grows peaceably no Man meddles with the Ash or Willow but the Appletree and the Damosin shall have many rude suiters David a Shepheard was quiet but David a Courtier was pursued by his Enemies Thus it is that Prosperity is an Eye-sore to many and a prosperous condition for the most part draws Envy to it whereas he that carries a lesser sail that hath lesse Revenues hath lesse Envy such as bear up with the greatest Front and make the greatest shew in the World are the White for Envy and Malice to shoot at Liberty the cause of Licentiousnesse IT was a grave and smart answer of Secretary Walsingham a great Statesman of that time when he was consulted by the Queen about the lawfullnesse of Monopoly-Licences Licentiâ omnes deteriores sumus We are all the worse for Licence And most true it is let but the golden raynes of Law and Religion lye any thing loose upon the People shoulders they will soon be licentious enough If the well-compacted hedge of Discipline and Government be broken down neither Church or State shall long want those that will intrude upon their Priviledges and trample all Authority under their feet The Folly of Men in parting with their Souls for trifles WE laugh at little Children to see them part with rich Jewels for silly trifles And who doth not wonder at the Folly of our first Parents that would lose Paradise for an Apple and of Esau that sold his birth-right for a messe of Pottage yet alasse daily experience doth proclaim it that many are so childish to part with such rich and pretious Jewels as their immortal Souls for base unworthy trifles and so Foolish as to lose the coelestial Paradise the kingdome of Heaven for Earthly vanities of whom it may be truely said as Augustus Caesar in another case They are like a Man that fishes with a golden hook the gain can never recompence the losse that may be sustained The spiritual benefit of divine Contentment ZEno of whom Seneca speaks who had once been very rich hearing of a Shipwrack and that all his goods were drowned at Sea Fortune saith he speaking in an Heathen Dialect Iubet me Fortuna expeditiùs Philosophari hath dealt well with me and would have me now to study Philosophy He was content to change his course of life to leave off being a Merchant and turn Philosopher And if an Heathen said thus shall not a Christian much more say When the World is drained from him Iubet Deus mundum derelinquere et Christum expeditiùs sequi God would have me leave off following the World and study Christ more and how to get Heaven to be willing to have lesse gold and more goodnesse to be contented to have lesse of the World so I may have more of Christ to sit down with a little so much as shall recruit Nature and if that fail so that the slender barrel of Provision fall shorter and shorter not to murmure and say with Micah Have ye taken away my gods and do ye ask me What I aile Judg. 18. 24. Hope to be kept up in the midst of all Perplexities PAndora a beautiful Woman as the Poets â—eign was framed by Vulcan to whose making up every god and goddesse gave a contribution They put into the hand of this fair Inchanâ—resse a goodly box fraught and stuffed with all the Woes and Miseries that might be onely in the bottom of it they placed Hope It was presented to Prometheus but Providence refused it then to Epimetheus and After-wit accepted it Which he no sooner rashly opened but there came out a swarm of Calamities fluttering about his ears This he perceiving clap'd on the cover with all possible speed and so with much ado saved Hope sitting in the bottom Such
back again unto him Evolve librum Platonis et nihil amplius est quod desideres Read saith he but Plato upon the same subject and you will desire no more The Roman returned him answer Evolvi iterum atque evolvi c. I have read it over saith he again and again but I know not whence it is when I read it I assent unto it but I have no sooner laid the book out of my hand but I begin to doubt again Whether the Soul be Immortal yea or no. So it is with all perswasion from Natural principles as to that extent of Doctrine it would perswade us of the perswasion that ariseth from them is faint and very weak It is true that Nature hath principles to perswade the Soul by to some kind of assent As that there is a God and he must be worshipped Look upon me saith Nature I have not a spire of grasse but tells thee there is a God See the variety greatnesse beauty of my work Read a great God in a great Whale or Elephant A beauteous God in a glorious flower A wise God in my choyce of Works Behold a God in the order thou hast seen in me See him in my Law written in thy heart From these and such like things Nature bequeaths a kind of Faith to the Soul and learns it Credere Deum to believe that there is a God but this is far from Credere in Deum Faith in the point of true believing Christ's Humanity asserted AS Alexander the Great however the Popular sort deified him yet having got a clap with an Arrow said Ye style me Jupiter's son as if immortal sed hoc vulnus clamat me esse hominem this bloud that issues from the wound proves me in the issue a Man this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bloud of Man not of God and smelling the stench of his own flesh asked his Flatterers If the gods yield such a sent So it may be said of Iesus Christ our Saviour though Myriads of Angels and Saints acclaim he is a God ergo Immortal And a crew of Hereticks disclaim him to be a Man as the Manichees denying the truth of hiâ— Humanity the Marcionites averring that he had a phantastical body Apeâ—â—es who conceived that he had a sydereal substance yet the streams of bloud following the arrow of Death that struck him make it good that he was perfect Man of a reasonable Soul and humane flesh subsisting Sinners crucifying the Lord of life daily THere is a story of one Clodoveyus a King of France that when he was converted from Paganism to Christianity while Rhemigius the Bishop was reading in the Gospel concerning the Passion of our Saviour and the abuses he suffered from Iudas and the rest of the Iews he brake out into these words O that I had been but there with my Frenchmen I would have cut all their throats In the mean time not considering that by his daily sins he did as much as they had done And thus it is that most of Men all sinfull Men condemn the crucifiers of Christ for their cruelty but never look into themselves who by their daily sins make him to bleed again afresh The proud Man plats a Crown of thorns upon his sacred Head the Sweater nails his hands and feet the Scorner spits upon him and the Drunkard gives him gall and Vinegar to drink Our Hypocrisie was the kisse that betrayd him the Sins of our bodies were and are the tormentors of his body and the Sins of our Souls were they that made his Soul heavy to death that caused the withdrawings of his Father's love from him and made him in the heavinesse of his panged Soul to cry out My God my God Why hast thou forsaken me To blesse God for the Revelation of himself in the Scripture IT is recorded of Ptolomey King of Egypt that however he had then gleaned up two hundred thousand Volumes he sent Demetrius the Keeper of his Library to the Iews to have a Copy of their Law the Book was sent and Seventy learned Men along with it that they might translate the same into Greek Ptolomey sets them to work puts them into severall Cells or Chambers that they might not converse together After some time and large expence every one returned his papers not varying in the least from the truth of the Original Such was the Love that Ptolomey had to the Law of God at that time that he spared no cost or pains till he had it being called the Septuagint at this day But how are we then bound to blesse God that we need not send so far or spend much to have the Book of the Law and the Gospel too the whole Scriptures not onely in our houses but in Gods house where they are read and orthodoxally expounded that it is but opening the casement and light flowes in upon us so that if the height of our thankfulnesse to God and the best of our desires be not thereto to know and to do we are not worthy the name of Christians Ranters Roaring boys c. their conversion not confusion to be endeavoured THeodoret maketh mention of the antient Donatists that they were so ambitious of Martyrdome as they accounted it that many of them meeting with a young Gentleman requested of him that he would be pleased to kill them He to confute their folly condiscended to their desire on condition that first they would be contented to be all fast bound which being done accordingly he â—ook such order that they were all soundly whipt but saved their lives Thus when we hear such as they call Ranters Roaring Dammy-boyeâ— c. wish that God would damn sink or confound them hope that God will be more mercifull then to take them at their words and grant their desires and withall heartily desire that he would be pleased sharply to scourge them and soundly to lash them with the frights and terrors of a wounded Conscience the pain whereof would be so grievous unto them that they would without all doubt revoke their wishes as having little list and lesse delight to â—aste of Hell â—ereafter Christ the true Light THe Rabbines have a conceit concerning Noah that whilest the window of the Ark was shut he made use of some resplendent stone by whose rayes the objects of the sights presented themselves to the Organ of the eye being as it were the light of some Lamp or Candle unto them However the conjecture may be curious yet true it is that Christ is that stone which albeit the builders refused is now become the head of the corner a bright shining stone at whose presence the Moon is darkned and the Stars withdraw their light he is that lux illuminans at whose approach the light of the Moon becomes as the light of the Sun lux innata that true light that light of life not lux
as maintain him though he were a Papist in the matter of his Religion yet this unthankfull Fellow went about to betray him to death but the Merchant having escaped his hands meerly out of love to his Soul used all means to be Friends with him again and invited him to his house All this would not do his heart was so embittered that he would shun the way of him and not so much as look at him It fell out so at length that he met him in such a narrow lane that he could not balk him but must needs talk with him The good Merchant takes him to him tells him he was glad he had met with him and wondred that he was grown so strange What said he do you think me your Enemy If I were Could I not crush you with a word speaking Alas I am not offended with you if you be not with me and for all your treachery against me will forgive and forget it These kind words were no sooner spoken but the Cobler melted into tears and falling down upon his knees confessed his villany and repenting of it told him This love of yours shall bind me to you for ever to serve you in all that I may or possibly can This Popish Cobler is the heart of every child of Adam this Royall Merchant is the great God of Heaven this narrow lane is the streight of Conscience beset with sins and curles this kind behaviour is the tender of Grace Let us not then be worse to our poor Souls then the Cobler was to his but break our hearts by Repentance and sorrow for our sins that ever we should offend so good a God so gratious and loving a Master and with Saul to David say Where shall a Man find such love as to spare his Enemy when he had him in his hand and to be content to cut off onely a lap of his garment to correct him here in this World with some temporary Iudgment when he might have cut his throat and cast him into Hell-torments for evermore God raysing up Instruments for the deliverance of his People MEmorable is that Vision of Zachary I lift up mine eyes said the Prophet and saw and behold four horns Chap. 1. vers 18. And the Lord shewed me four Carpenters vers 20. Now what were these four horns What but the Enemies of the Church vers 19. Horns so called for their power and said to be four in reference to the four parts of the World East West North and South from all which they came And what are the Carpenters Why Instruments raised up by God to break and batter those horns to oppose to overthrow that adverse power vers 21. and they are said to be four to import an equality of strength and power Thus when God hath a work to do be it to beat down Babylon or build up Ierusalem he can raise up Carpenters Instruments that shall be sufficient for the work though never so mean yet they shall effect great work Trumpets of Rams horns if they do but blow down go the walls of Jericho with a Vengeance Nay though Instruments fail yet the promise shall not fail though the Carpenters should not strike one stroke yet God hath waies to take off the horns of his enemies though his People should be destitute of all humane protection yet he will find out a way to deliver and secure them no Temptation no crosse no trouble shall so far seize upon them but he will find a way to esape that they may be able to bear it All endeavours to be sanctified by Prayer THere was a certain Husbandman that alway sowed good seed but never could have any good corn at last a Neighbour came unto him and reasoned What should be the cause he sowed so good seed and râ—aped so bad corn Why truly said he I give the Land her due good tillage good seed and all things that be fit Why then replyed the other It may be you do not steep your seed No truly said he nor ever did I hear that seed should be steeped Yes surely said the other and I will tell you how It must be steeped in Prayer When the Party heard this he thanked him for his good counsel put it home to his Conscience reformed his fault and had as good corn as any other Man whatsoever Thus it is that if ever we look to have a good improvement of our labours and to have a blessing upon what we undertake we must have recourse unto God by Prayer Otherwise we may trade and trasfick fight and warre and get nothing Nay let us get ever so much it is all in vain because we ask not aright Iam. 4. 2. Universal Obedience unto God injoyned AN Instrument if one onely string be out of tune although the rest be well set yet that one keeps such a jarring and harsh sound that the lesson plaid thereon will relish as unmusically in a skilful ear as if all the strings were out of tune And thus if a Man should abstain from swearing and drunkennesse yet if he were given to lust or if from those three and yet addicted to Covetousnesse it comes all to one reckoning Let every Man therefore look into his bosome sin observe diligently that one jarring string and never leave screwing and winding of it up till it be brought into right tune and if that cannot be effected break it pluck it out For God will have a compleat harmonious consent a resolution for Universal obedience otherwise no acceptance To be more careful for the Body then the Soul reproveable THe Iews have a Story of a Woman that took two Children to nurse the one a very mean deformed crooked blind and not likely to live long the other as goodly a child as may be beautifull well-favoured and likely to be long-liv'd Now this foolish Woman bestowing all her care and diligence pains and attendance upon the worst child never so much as minding the best must needs be ignorant and very foolish in so bad a choyce and of so great neglect Thus it is that the most of Men are herein to be reproved who having taken two Children to nurse their bodies and their Souls and well knowing that the Soul is infinitely far better then the body more beautiful and of longer continuance yet like the foolish Nurse they bestow all their care labour and pains for the worst they make provision for the Flesh pamper up the body which must ere long lye down in the dust and starve the Soul which doth and must live for ever The great danger of Repentance put off till old age HE cannot be otherwise looked on then as a very Unwise Man that having made a burthen of sticks and finding it too heavy for his shoulders should lay it aside and go and cut down more and adde unto it And him little better then a Mad-man that
time yet he will return at last he may in his great Wisdome for a time hide his face yet at last he will in mercy lift up the light of his Countenance to the great joy of that poor Soul that seems to be deserted and make bare the arm of his power for comfort Men to be active in regaining their lost Souls IT is said of Xerxes the greatest of the Persian Princes that when the Graecians had taken from him Sardis a famous City in Asia the lesse in S. Iohn's time one of the seaven Churches charged That every day at dinner some one or other speaking with a loud voice should remember him that the Graecians had taken the City of Sardis from him But what shall poor Sinners do that have lost more then a City even their pretious Souls which are of more worth then all the World besides Let them then give their Redeemer no rest by incessant Prayers till he deliver them and repair their ruines let them still be calling upon him to remember his losse and theirs for theirs are his till they have regained by him that which was at first taken from them by the Enemy â—ven the Image of their God after which they were created Hypocrites discovering their own shame IT is said of the Peacock whose pleasant wings as holy Ioh calls them chap. 39. 16. are more for ostentation then for use For whiles he spreads out his gaudy plumes he displayes the uglinesse of his hinder parts Such are many Hypocritical dissembling wretches aâ— this day who yet differ from the Peacock in this that whereas he is said to have Argus his eyes in his tail they it should seem have them in their heads else how could they espy so many faults in others none in themselves yet whilst they spread out their gay plumes whilst they simper it devoutly and rail Jesuitically against Church and State whilst they hear Sermons pray give Alms make a sowre Lenten face all to be seen of Men What do they else but discover their own shame shew the uglinesse of their hinder parts bewray the fearfulnesse of their latter end Sin the chief cause of a Nation or Cities ruine PHysitians make the Threescore and third year of a Mans life a dangerous Climacterical year to the body Natural And Statists make the Five hundreth year of a City or Kingdome as dangerous to the body Politick beyond which say they Cities and Kingdomes cannot stand But which is matter of Wonder Who hath ever felt a Cities languishing pulse Who hath discerned the fatal diseases of a Kingdome found out their Critical daies Do they wax weak and heavy and old and shriveld and pine away with years as the body of Man No they may flourish still and grow green they may continue as the daies of Heaven and be as the Sun before the Almighty if his wrath be not provoked by their wickednesse So that it is not any divine aspect of the Heavens any malignant Conjunction of Stars and Planets but the Peoples loose manners ungratious lives and enormous Sins which are both the chief cause and symptome of a Kingdome or Cities sicknesse and they indeed soon bring them to a fearful end and utter desolation Wherein the poysonfull Nature of Sinne consisteth IT is credibly reported That in some parts of Italy there are Spiders of so poysoâ—ous a Nature as will kill him that treads upon them and break a glasse if they do but creep over it This shews clearly that the force of this Poyson is not in measure by the quantity but in the Nature by the quality thereof And even so the force of Sin consists not in the greatnesse of the subjâ—ct or object of it but in the poysonful Nature of it For that it is the breach of the Law violation of the Iustice and a provocation of the wrath of God and is a present poyson and damnation to Mens Souls therefore as the least poyson as poyson being deadly to the body is detested so the least sin as sin being mortal to the Soul is to be abhorred Our own Natural corruption the cause of Sin AS corruption and infection could not by the heat of the ayr ambient enter into our bodies if our bodies did not consist of such a Nature as hath in its self the causes of corruption No more could Sin which is a generall rot and corruption of the Soul enter into us through the allurements or provocation of outward things if our Souls had not first of themselves received that inward hurt by which their desire is made subject to Sin as the Womans desire was made subject to her Husband and as the Philosophers say the Matter to the Form The causes of Sin are to be ascribed to our own Concupiscence the root is from our own hearts It is confessed that Sathan may instill his poyson and kindle a Fire of evil desires in us yet it is our own Flesh that is the first Mover and our own Will which sets the Faculties of the Soul in combustion Death of the Soul more to be lamented then the death of the body ST Augustine confesseth That in his youth as many Wantons do he read that amorous discourse of Aeneas and Dido with great affection and when he came to the death of Dido he wept for pure compassion But O me miserum saith the good Father I â—ewailed miserable Man that I was the fabulous death of Dido forsaken of Aeneas and did not bewail the true death of my Soul forsaken of her Jesus Thus it is that many unhallowed tears are sacrificed to the Idols of our eyes which yet are as dry as Pumices in regard of our Souls We bewayl a body forsaken of the Soul and do not grieve for the Soul abandoned by God Hence we are to learn from every Corps that is buried what the daughters of Israel were to learn from Christ crucified Weep not for me but weep for your selves Luke 23. 28. not so much for the losse of your bodies as for the death of your immortal Souls Not to wait Gods good pleasure in times of Affliction very dangerous A Man that is unskilful in swimming having ventured past his depth and so in danger of drowning hastily and inconsiderately catcheth at what comes next to hand to save himself withall but it so happeneth that he oft layeth hold on sedgy weeds that do but intangle him and draw him deeper under water and there keep him down from ever getting up again till he be by that whereby he thought to save himself drown'd indeed Thus it is that whilest many through weaknesse of Faith and want of Patience are loath to wait Gods good pleasure and being desirous to be rid in all haste of the present Affliction they put their hand oft to such courses as procure fearful effects and use such sorry shifts for the relieving of themselves
he is certainly called it matters not much for the time when nor the place where both of them being so uncertain The Ministers Calling full of labour and toil THe Vocation of an Husbandman admits of little or no Vacation from his daily labour the end of one work is but the beginning of another every season of the year bringeth its several travel with it And the harvest Labourers are of all other the sorest Labourers no labour more toilsome then theirs Such is the Calling of every Faithfull Minister Hath he broke up the fallow ground of his Peoples hearts then must he sow the pretious seed therein Hath he sowed seed then he must water what he hath set and sowed yea tares and weeds will grow and soon sprowt up sleep he never so little and therefore great need of daily weeding so that surely the sweat of the Ministery be it followed as it ought exceeds the sweat of other Callings and with the sorest labour doth the Minister eat his bread in the sweat of his brows his Calling is not easy but painfull and laborious as it is an honour so it is a burthen and such an one too as requireth the strength of Angels to bear it True brotherly Love scarce to be found HIstories make mention of one Ursinus a Christian Physitian who being to suffer Martyrdome for the Gospell of Christ began to waver and faint Which when Vitalis a holy Man saw he step't to him And though he knew it would cost him his life comforted and encouraged him saying Whaâ— have you been heretofore so industrious to preserve Mens bodies and will you now shrink at the saving of your own Soul Be couragious c. For which Faithfull Counsell he also was condemned to death and suffered accordingly But now so it is that brethren have forgot that they are brethren and almost every Man stands aloof when necessity requires his succour they flinch away as Demas and others did from Paul leaving him to answer for himself Few such Friends as Vitalis are to be found that will lay down their lives or hazard them to the relief of their distressed brother Men to be Compassionate one towards another And why so IT is observed of the Bees that aegrotante unà lamentantur omnes when one is sick they all mourn And of the Sheep that if one of them be faint the rest of the flock will stand between it and the Sun untill it be revived Thus it is that God hath hewen us all out of one Rock tempered all our bodies of one â—ay and spirited all our Souls of one breath We are all Sons of one Father members of one body and heirs of one Kingdome in respect of which near linking together there should be Compassion and sympathy betwixt us If one Member do but grieve all suffer with it When a thorn is got into the foot how is it that the back bows the eyes pry into the hurt and the hands are busied to pluck out the cause of the anguish And we being Members of one another should bear with and forbear one the other the not doing whereof will stick as a brand upon our Souls that we are of the number of them that have forsaken the fear of the Almighty Ioh 6. 14. Men to be at Peace one with another IT is reported of two Noble Lacedemonians that being at mortall hatred were met by Archidamus their King in the Temple of Minerva he requires them to put the matter to an indifferent Umpire They choose the King himself He makes them swear to abide his order which accordingly they do Now saith the King I order that you shall not go out of this Temple untill you be Friends And so they patted Friends For an Oath taken in that Temple was unlawfull to be broken Now it were heartily to be wished that we who are the Temple of God and such as usually meet in the Temple of God and there partake the holy things of God would keep the Unity of the Spirit in the bond of Peace not to be unpeaceable with the peaceable which argues a devillish mind not unpeaceable with the unpeaceable which argues a corrupt mind nor yet content our selves in that we are peaceable with the peaceable which argues but a civill mind but if it be possible and as much as in us lyeth to be peaceable with the unpeaceable which is that that argues onely a true Christian and Heroicall mind And so should we make it good that we are endowed with true Grace and are true Subjects of that Kingdome which is the Kingdome of Peace whose King is Peace Men to labour that they be Regenerated S. Augustine relateth of the Serpent that when she groweth old she draweth herâ—self through a narrow hole and by this means stripping off her old skin she reneweth her age Thus it is our Saviours directions to be as wise as Serpents Math. 20. 6. and if in any thing then sure it is in this that we should follow their Wisedome that forsaking the bâ—oad waies of vices we may passe through the narrow and strait way of Repentance and leaving off our old Coat of Sin we may be cloathed anew with the Rich garments of Righteousness and so become new Men in Christ Iesus The Ministers and Magistrates duty in the suppression of Vice IT was a good Christian resolution of S. Basill who writing to Amphilochius Bishop of Iconium hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The People through ambition are fallen into grievous Anarchy Whence it comes to passe that all the exhortations of the Rulers are in vain No man will submit but all would reign being puffed up with pride growing from ignorance Shall I then keep silence I may not Though some supplant others insult over me being down and the rest applaud them that do insult How can it be otherwise since Charity is decayed Hence some sit no lesse implacable and bitter examiners of things amisse then unjust and malevolent Iudges of things well-done so that we are become more bruit then the very beasts for they are quiet amongst themselves but we wage cruel war against each other Shall I then hold my peace Charity will not suffer me The Children in Babylon discharged their duty though they were but three Having God then for my Patron and Protector I le not be silent c. And thus it is that both Minister and Magistrate in their respective places are to beat down the vices of the time Where the reins of Government lye â—lack upon the People shoulders there they must needs be straitned Where wickednesse and Sin have put on a Whores forehead it is high time to unmask them Nay if Gods people and the house of Iacob will be doing that which is not right it is the Ministers duty to set up his throat and tell the one of
them if he stay a Fortnight or a Moneth he may pull up another but it will be somewhat harder If he stay a year or two till it have taken deep root then he may pull and pull his heart out his labour is all in vain he shall never be able to move it And thus it is that one Sin one offence if we labour to pull it up in time it may be forgiven it may be taken away And if we let that one go on to two or three yet with unfeigned Repentance with bleeding tears with uncessant out-cryes to a gracious God they may be raced out and wiped away but with greater difficulty but if a Man give up himself unto Sin accustome himself to do evill so that it take deep root in the heart and be settled in the Soul he shall never be able to pull it up nor arise from the death of Sin which hath so fast seized on him Sectarian subtilty Diabolical delusion AS common Drunkards when they get in a temperate Man upon their Ale-house-bench entice him tempt him tole him on first to taste then to pledg them then when he is well whitled and come on cup after cup this health and that health till he be fully fudled and his brains intoxicated Thus the subtile Sectarians are modest at the first and very Maiden-like they will not force upon their Proselytes a full carouse of their Circean cups but by degrees by little and little they wind into their hearts and privily bring in damnable heresies They do not violently rush but slily creep into houses and there they begin at the apronstrings with illiterate Mechanicks silly women such as are led more by aâ—â—ection then Iudgment then they let fall an apple to see if Atalanta will take it up some general received Truth but withall secretly foyst in some â—rronious opinion or poysonous principle scatter some sparks of their mild-sire to see whether they will heat or enflame And having their methods and wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rules to go by they grammer and ground their deluded Followers 〈…〉 admission in general and Fundamental principles of their black art but let them not see at what they drive acquaint them not at the first dash the mystery of Iniquity the depths of Sathan Rev. 2. 24. Men not to be proud of their Lands and Livings WHen Socrates saw Alcibiades proud of his spatious Fields and wide Inheritance he calls for a Map of the World looks for Greece and finding it asks Alcibiades Whereabout his Lands lay When he answered They were not set forth in the Map Why saith Socrates are thou proud of that which is no part of the Earth And to speak truth Why should any Man bear himself high upon the greatnesse of his Revenue the largenesse of his demesnes For if the dominion of a King be but a poor spot of Earth What a nothing must the possession of a Subject be some small parcell of a Shire not worthy the name of a Chorographer And had he with Lycinius as much as a Kite could fly over yea if all the whole Globe were his six or seven foot would be enough to serve his turn in the Conclusion Repentance to be Universall IF a Ship spring three leaks and onely two be stopped the third will sink the Ship And if a Man have two grievous wounds in his body and take order to cure onely one that which is neglected will kill him Even so if we having divers lusts which fight against our Souls do mortifie but some of them 't is to no purpose If the guilt of many Sins lye upon us as in many things we sin all and we repent but of some of them it will not avail us any thing Hence is that Counsel of Solomon Let all thy wayes be ordered He that will make a true search must search all his wayes and try all his thoughts words and deeds repent of all Sin For he that favours himself in any one Sin be it never so small that Man hates no Sin perfectly what shew soever he makes to the contrary Wicked Men see the miseries but not the Joyes of Gods People AS a Man standing upon the Sea-shore sees a great heap of waters one wave riding on the back of another and hears too especially if it be in stormy weather the lowd roarings thereof but all this while though he see the waters he doth not see the wealth the gold and silver the infinite Riches that lye buried in the bottom thereof So it is that Wicked Men see the want but not the wealth of Gods People their conflicts but not their comforts they easily take notice of the miseries and troubles that usually attends upon the bodies of the Children of God but they cannot possibly discover the joyes and rejoycings of the Spirit that are in their Souls neither indeed can they For they are spiritually discerned 1 Cor. 2. 14. Magistrates and great Men not to raise themselves by the ruine of the Church IT is reported of Sabbacus a King of Ethiopia who being by dreams admonished that he could not possesse himself of the Kingdom of Egypt otherwayes then by Sacriledge and the slaying of the Priests He chose rather to lay aside his claym and advantages of Warr which he had gotten and to refer the Government of that Kingdom to twelve wife Men who erected to that Prince's piety one of the stateliest Pyramides of Egypt which yet remains How much more will it become Christians in any way of power and Magistracy not to make their way upon the spoyles nor lay the Foundations or to carry on the Fabrick of their greatnesse and dominion upon the carcasses and ruines of any much lesse of the Church and Church-men such as are able true and faithful Ministers of the true God and the Lord Iesus Christ. How it is that the sweet fruits of Grace come to grow on the bitter root of Nature IT is a question put by Plutarch How it comes to passe that the Fig-Tree being of that extream bitternesse the root the branches the leaves the stock and stem being all of them so bitter the fruit should be so sweet and pleasant to the taste The like may be proposed How it is that the sweet fruits of the Spirit should ever grow upon the bitter stock of Nature how Man by Nature being in the very gall of bitternesse should ever become a sweet smelling favour in the nostrils of his God Surely no otherwise but that by Faith an Repentance being ingrafted into the stock Christ Iesus he sucks in juicy sweetnesse from thence and so is made a Tree of Righteousnesse in Gods Garden How it is that Afflictions lye oft-times so heavy IT is said of Hagar That when her bottle of Water was spent she sate down and fell a weeping as if she had been utterly undone her provision and
fair impression once so visibly seen may not at present appear yet all this marrs not the evidence nor ought to weaken the assurance of Heaven for there it shall go currant and hold out in the matter of right as a greater fairer and fuller because it was once as good as any and once loved ever loved to the end Christ a sure pay-master IT is reported of a certain godly Man that living near to a Philosopher did often perswade him to become a Christian Oh but said the Philosopher If I turn Christian I must or may lose all for Christ To whom and to which the good Man replyed If you lose any thing for Christ he will be sure to repay it an hundred fold I but said the Philosopher Will you be bound for Christ that if he do not pay me you will Yes that I will said the other So the Philosopher became a Christian and the good Man entred into bond for performance of Covenants Some time after it so fell out that the Philosopher fell sick on his death-bed and holding the bond in his hand sent for the party engaged to whom he gave up the bond and said Christ hath paid all there 's nothing for you to pay take your bond and cancel it Thus it is that Christ is a sure willing able Pay-master whatsoever any Man ever did for him hath been fully recompensed and put the case so far that a Man should be a loser for Christ yet he shall be no loser by Christ he will make amends for all in the conclusion The Soulâ—s neglect condemned THere is a story of a Woman who when her house was on fire so minded the saving of her goods that she forgot her onely child and left it burning in the fire at last being minded of it she cryes out Oh my child Oh my poor child So it is that the most of Men here in this World scrabble for a little pelf and in the mean time let their Souls be consumed with cares and then at the time of their death cry out Oh my Soul Oh my poor Soul so mad are they so bewitched with the things of this life that while they pamper their bodies they starve their Souls great care is taken to neatiâ—ie the one when the other goes bare enough not having one rag of Righteousnesse to cover it so that many times under a silken and Sattin Suit there 's a very coorse Soul in a clean house a sluttish Soul under a beautifull face a deformed Soul but all such will one day find that he that winneth the world with the losse of his Soul hath but a hard bargain of it in the conclusion How our love to the Creature is to be regulated RIvers that come out of the Sea as they passe along do lightly touch the Earth but they stay not there but go on forward till at last they return again into that Sea from whence they first came Thus it is that our love must first come from God to the Creature yet being so come it must not rest and settle there however like a River it may in passage touch it no it must return back again into that infinite Sea even God himself whence it first came All Creatures therefore are to be loved in God and for God onely so that the love of the Creature must be so far from taking any thing from the love of God that rather it must confirm and encrease the same And then is the love of the Creature truly regulated when it is referred to the Creator when it may be said We love not so much the Creature as the Creator in the Creature How to demean our selves after we are sealed by the Spirit LOok but upon a poor Countryman how solicitous he is if it be but a bond of no great value to keep the Seal fair and whole But if it be of an higher nature as a Patent under the broad Seal or the like then to have his box his leaves and wooll and all care is used that it take not the least hurt And shall we then make slight reckoning of the Holy Ghost's seal vouchsasing it not that care do not so much for it as he for his bond of five Nobles the matter being of such high concernment Let us then being well and orderly sealed by the Spirit be careful to keep the signature from defacing or bruising not to suffer the evill Spirit to set his mark put his print with his image and superscription upon it then not to carry the seal so loosely as if we cared not what became of it And whereas we are signati to be close and fast not to suffer every trifling occasion to break us up not to have our Souls to lye so open as all manner of thoughts may passe and repasse through them without the least reluctation Rulers Magistrates c. to stand up for the cause of the Poor and needy IT is an Honourable memorial that Iames the fifth K. of Scots hath left behind him that he was called The poor Man's King And it is said of Radolphus Habspursius that seeing some of his Guard repulsing divers poor persons that made towards him for relief was very much displeased and charged them to suffer the Poorest to have accesse unto him saying That he was called to the Empire not to be shut up in a chest as reserved for some few but to be where all might have freedom of resort unto him And thus as great Persons are in Scripture expressed by the Sun which affordeth his influence so well to the lowest shrub as to the tallest Cedar shines as comfortably upon the meanest Cottage as the stateliest Pallace that amongst other good things done by them they may be renowned to Posterity for being the Poor man's Advocate eyes to the blind feet to the lame alwayes ready to right and relieve those that have no other means to right and relieve themselves but by flying to them for shelter The Vanity of all Worldly greatnesse AS it is in a Lottery the Place with the great basin and ewer make a glistering shew and are exposed to the publique view of all and if a Man by chance light on a prize it is usually no great matter onely it is drummed out and trumpetted abroad to tell the World and this is the glory of it Even so if some of those many that venture hard for Honours and struggle for greatnesse do speed it is no such great matter onely the businesse is trumpetted out told abroad and the World hath some apprehension of it but the wisest of Mortals found this also amongst other things to be vanity a supposed excellence which hath no true being accompanied with cares and cumber the object as well of Envy as esteem the happinesse of all such greatnesse consisting in this that it is thought happy rather then that it is so indeed The
that while upon the Tree Whereupon they both agreed to unite their strength and joyn their forces together the whole-blind Man took the well-sighted-lame Man upon his shoulder and so they reached the Apples and conveyed their Masters fruit away but being impeached for their fault and examined by their Master each one framed his own excuse The blind Man said he could not so much as see the Tree whereon they grew and therefore it was plain he could have none of them And the lame Man said He could not be suspected because he had no limbs to climb or to stand to reach them but the wise Master perceiving the subtle craft of the two false servants put them as they were one upon the others shoulders and so punished them both together Thus it is that Sin is neither of the body without the Soul nor of the Soul without the Body but it is a common act both of Body and soul they are like Simeon and Levi brothers and partners in every mischief like Hippocrates twins they have idem velle et idem nolle they do commonly will and nill the same thing and therefore God in his just Judgment will punish both body and Soul together if they be not repaired and redeemed by Christ. How Christ by his death overcame death IT is said of the Leopard that he useth a kind of policy in killing such Apes as do molest him First he lyeth down as dead and suffereth the Apes to mock him trample upon him and insult over him as much as they will but when he perceiveth them to be weary with leaping and skipping upon him he revives himself on a suddain and with his claws and teeth tears them all in pieces Even so our Saviour Christ suffered the Devill and death and all the wicked Iews like so many Apes to mock him to tread upon him and trample him under foot to crucifie him to bury him to seal up his grave and set a guard of Souldiers to watch him that he should not rise any more and did indeed what they list with him but when he saw they had done their worst and that they could do no more Then he awaked as a Giant out of sleep and smoâ—e all his Enemies on the cheek-bone spoyl'd Principalities and powers led Captivity captive and brought them unto shame and confusion of face for ever Confession of Sins irk some to the Devill THere is a story how that on a time a Sinner being at Confession the Devill intruded himself and appeared unto him And being demanded by the Priest Wherefore he came in made answer That he came to make Restitution being asked What he would restore He said Shame For it is shame that I have stollen from this Sinner to make him shamelesse in sining and now I am come to restore it to him to make him ashamed to confesse his sins And thus it is that he deals with the most of Men he makes them shamelesse to commit sin even with Absolon in the sight of all Israel and in the sight of the Sun but he makes them ashamed to confesse any sin he perswades them to commit sin and he also perswades them to conceal sin he cannot endure by any means that they should confesse their sins And why but because God is merciful and just to forgive them To depend upon Gods All-sufficiency in time of trouble ABraham considering that God ws El Shaddai a God of All-sufficiency did assure himself that although Sarah's womb was dead yet God was not dead but was as able to raise him a living son out of her dead womb as he is to raise out dead bodies out of the senselesse Earth So Moses when he had six hundred thousand People and upward to provide for in a sandy desart which yielded them neither bread nor water considering the power of God did believe that he could bring drink out of the Rock as out of a River and meat out of the clouds as out of a Cubbard So Ionathan when he went against the Philistins that were thousands had this resolution for his encouragement That God could deliver with few as well as with many And so Asa went as far as he when he had a huge Army of Ethiopians consisting of thousand thousands besides three hundred Chariots the greatest Army that ever was read of come against him he cryed unto the Lord his God and said Lord it is nothing with thee to help whether with many or with them that have no power c. And so it is that every Man should depend upon his God who can help with few Friends or no Friends with small means or no means as well as if he had all the means or all the Friends in the World And therefore let no Man be dismay'd in the time of Affliction nor faint in the hour of temptation but if his troubles be great let him remember that God is greater If his Enemies be mighty let him know that God is mightier then they his hand is of Iron and his feet of burning brasse not onely to tread upon but trample under foot the Enemies of his Church and People Simplicity of Men to be more affected with the losse of things temporal then spiritual IT is said of Honorium a Roman Emperour that when one told him Rome was lost he was exceedingly grieved and cryed out Alas Alas for he supposed it was his Hen so called which he exceedingly loved but when it was told him it was his Imperial City of Rome that was besieged by Alaricus and was taken and all the Citizens rifled and made a prey to the rude enraged Souldier then his Spirits were revived that his losâ—e was not so great as he imagined Now can it be otherwise thought but that this disposition of Honorius was most simple and childish yet the most of Men are under the same condemnation as being too too much affected with the losse of a poor silly Hen with the deprivation of things temporall nothing at all minding the want of those which are spiritual If they lose a little wealth the least punctilio of Honour a little pleasure a little vanity things of themselves good for nothing because of themselves they can make nothing good and then as the Proverb goeth That is too dear of a farthing that is good for nothing yet for these things they will vex and fret weep and wail and their mourning shall be like that of Hadadrimmon in the valley of Megiddo but when they lose their pretious Souls in the desarts of Sin and God for Sin when they are rifled and strip'd naked of Grace not having the least rag of Christ's Righteousnesse to cover them then with the Israelites they sit down to eat and drink and rise up to play so foolish are they and ignorant even as the beast which perisheth Psalm 49. 20. The sufferings of Christ as so
the matter of Society laid open 337. The sincere upright man described 604. The scarciâ—y of such 612. How to deal with sin being once committed 603. Wherein the poysonfull nature of Sin consisteth 608. Sins lethargy 629. Sin to be removed as the cause of all sorrow 636. Sinne the godly Man's hatred thereof 642. The woful gradation of Sin 659. The best of Men not free from sin in this life 470. 548. Sin of the meanest Man in a Nation may be the destruction of it 509. The extream folly of Sin 510. Sin may be excused here in this World but not hereafter 514. Insensibility of Sin the sadnesse thereof 521. Sin in its original easie to be found 582. How sins may be said to ouâ—-live the Sinner 585. Sin the strange nature thereof 596. All Sinne mâ—st be hated and why so 598. God not the author of Sin 599. How it is that the singling out of one beloved Sin makes way to a full sight of all sin 351. Sin committed with deliberation premeditation c. greatly provoketh the Holy Spirit of God 353. To take heed of smaller sins as bringing on greater 354. 649. Men covering their Sins with specious pretences reproved 361. To beware of masked specious sins 368. Beloved Sins hardly parted withall 376. When it is that a Man is said throughly to forsake his Sin 391. Men deluded by Satan in not taking the right notion of Sin 395. Every Man to confesse that his own Sin is the cause though not always the occasion of punishment 421. New inventions of Sin condemned 453. The great danger of living in any one known sin 456. Sin unrepented of heavy upon the Soul at the time of death 456. Consideration of our secret sins a motive to compassionate others 457. No Man able to free himself from Sin 240. The great danger of sleighting the least Sin 256. 597. Sin not consented unto excusable before God 271. Sins of infirmity how to be known from other sins 273. Great Sins attended by great Judgments 286. Sin of a destructive Nature 288. 531. 607. To be affected with the falling of others into Sin 296. The great danger of Sin unrepented of 298. How it is that every Man hath one darling sin or other 327. The distemper of Sin not easily cured 332. Godly and wicked Men their difference in the haâ—red of Sin 350. The more a Man is now troubled for Sin the lesse shall he be troubled hereafter and why so 350. The sad condition of adding Sinne to sinne 237. The least of Sinnes to be prevented 46. 593. Sin to be renounced as the cause of Christ's death 59. 649. Sin onely is the godly Mans terrour 132. Sins of Infirmity in the best of Gods Children 143. Sin overthrowes all 1â—7 The retaining of one Sin spoyleth a greaâ— deal of good in the Soul 149. One Sin never goes alone 172. Strange Sinnes strange punishments 183. Not to be in love with sin 199. One foul sin spoyleth a great deal of Grace 203. When sins are at the height they come to destruction 205. The great danger of little sinnes 218. 367. 659. The sense of sinne is from God onely 221. Sinne of a dangerous spreading nature 415. How it is that one Man may be said to be punished for another Maâ—â— sin 419. Sin to be looked on as the cause of all sorrow 464. The slavery of Sinne to be avoided 499. 625. Sin to be looked on as it is fierce and cruell 535. Sin and the Sinner very hardly parted 536. Some one sinfull quality or other predominant 548. The great danger and guilt of lying under the guilt of any one eminent sinne 600. The sinsulnesse of sin 601. As to beware of all sins so of beloved sins 602. The growth of Sin to be prevented 10. How Sin is made the prevention of Sinne 39. Sin trampleth on Christ 50. Little Sins if not prevented bring on greatâ—r to the ruine of the Soul 56. Sense of Sin is an entrance to the sâ—ate of Grace 56. Impossible for a Man to know all his sins 57. The difference of Sins as they are Men regenerate and unregenerate 60. The weight of Sin to be seriously peysed 77. Remembrance of sins past the onely way to prevent sins to come 83. Relapses into sin dangerous 89. Every impenitent Sinner is his own tormentor 50. A sinful Man is a senselesse Man 80. The Sinners estate miserable 89. A gracelesse Sinner will continue to be a sinner still 92. The wrath oâ— God best appeased when the Sinner appearâ—th with Christ in his arms 99. The Devils charge and the Sinners disâ—harge 131. The Sinner's Memeâ—to 204. Desperate madnesse 639. The Sinner's security 216. God's acceptance of Sinners through Christ 217. The incorrigible Sinner's stupidity 264. His desperate condition 590. The secure carelâ—sse Sinner 509. Sinners crucifying the Lord of life daily 537. The Devil 's hard dealing with the ensnared Sinner 594. How the wounded Sinner is to be cured 595. An ungrations Son not worthy to be his Fathers heir 40. The excellency of Sonday or Lords Day above other dayes 539. To be more strict in the holy observation of Sonday or Sabbath then heretofâ—re And why so 540. Sorrowes of this life not comparable to the joyes of another 162. The best improvement of Worldly sorrow 185. Sorrow that is true is for the most part silent 293. The excellency of godly sorrow for Sinne 362. For a Man to be sorry that he cannot be sorry for sin is a part of godly Sorrow for sin 519. The least proportion of godly sorrow for sin accepted by God 520. Sorrow for sinne must be in particulars 559. Must be proportionable 560. Other mens sins are the good mans sorrow 581. A meer Souldier an enemy to peace 107. The truly noble Souldier 336. The Soulâ—ier's Calling honourable 415. Whereiâ— the true valour of a Captain or Souldier in War consisteth 544. The devout Soul will admit of none but Christ 10. More care for the body then the Soul condemned 11. No quietnesse in the Soul till it come to Christ 19. If the Soul be safe all 's safe 42. The Souls comfortable Union with Christ 44. How the Soul lives in Christ onely 44. The Souls sleighting of Christ offering mercies condemned 37. The winning of a Soul unto God very acceptable unto God 153. The health of the Soul is the true health of the body 162. To be careful for the Souls good 182. To take especial care for the Souls safety 348. 458. Men living as though they had not Souls to save reproved 368. How it is that Soul and body come to be both punished together 377. 675. The captivated Soul restless till it be in Christ Jesus 415 420. The Souls comfortable enjoyment of Christ 419. The Soul of Man pretious in the sight of God 462. Excellency of the Soul of Man 502. A foul polluted Soul the object of Gods hatred 503. The high price of the Soul 503. The folly of Men in parting with their
Souls for trifles 504. The Soul not to be starved in the want of means 506. The Souls safety and danger 506. To be carefull in the keeping and presenting our Souls clean at the time of death 514. Neglect of the Soul reproved 528. 666. To be much more careful of the Soul then body 555. Men to set an high value on their Souls 566. Christ the proper object of the Soul 648. The welfare of the Soul to be preferred before any Worldly enjoyment whatsoever 668. How the Spirit is said to be quenched in our selves and in others 18. Every Man haunted with one evill spirit or other 208. The silent coming of Gods Spirit into the heart of Man 215. The blessed guidance of Gods holy Spirit to be implored 322. A reprobate and regenerate Man their different enjoyment of the motions of the holy Spirit 353. The motions of the Spirit in wicked Men tend onely to outward formality 354. How it is to be understood that the holy Spirit dwelleth in us 354. The comfortable art of spiritualizing the severall occurrences of the World and observing Gods providences therein 343. The supernatural workings of the Spirit 632. How to demean our selves after we are sealed by the Spirit 667. The danger of Stage-Playes 197. The lawfulnesse of Stage-Player questioned 274. The sins of swearing and blasphemy the commonnesse of them 122. Gods goodnesse to us to be a motive from vain swearing 451. To suâ—â—er any thing for the cause of Christ 633. Men to prefer suffering before sinning 650. T. A Man full of Talk full of Vanity 235. Dangerous to be seduced by false Teachers 64. More Teachers then Learners 428. Repentant tears purging the heart from pollutions of sin 295. The condition of Temporizers 25. The Temporiser described 93. Temperance cannot preserve a Mans life when God calls for it 171. To be temperate in meat and drink 429. An idle Man subject to the least Temptation 7. No Man free from Temptations 373 Sathan's subtilty in laying his Temptations 377. Temptations from within and without how to be dealt withall 672. Reall Thanksgiving to be made unto God for benefits 553. How to be truly thankfull unto God 448. Impossible but that a true Christian will be a thankfull Christian 21. Gods goodnesse satisfied with Mans thankfulâ—esse 37. The not returning thanks for Grace received is the ready way to be gracelesse 83. To be thankfull unto God at all times especially in the time of Prosperity 181. Gods goodness ought to procure Mans thankfulnesse 183. To be thankfull unto God in all Conditions 201. 225. 468. The true cause of Christian thankfulnesse 277. Good Christians are alwayes thankful unto God 279. To commit our selves to God in all things and to be thankfull to his holy Name 331. Men to be thankfull for the liâ—tle strength of Grace that God affordeth 371. Woâ—ldly thoughts and distractions in the time of Prayer condemned 2. How to discover our thoughts in preparation to Prayer 556. The very thoughts of former pleasures add to preâ—ent sorrows 86. The misgiving thoughts of a Worldly-minded man in reference to the enjoyments of Heaven 458. How the Devil is said to know our thoughts 461. Wicked thoughts to be carefully washed off from the heart 620. God's time the best time for deliverance 5. Time to be well uâ—ed 18. Shortnesse of Time will not admit of long discourse 40. Time well spent 120. Time ill-spent 128. No time to be mis-spent 587. Not to make use of the present Time dangerous 133. Gods time the best time 140. Time to be well husbanded 161. 270. Multitudes of Time-servers 200. Time present to be well husbanded 210. To take time while time serves 244. The least moment of time cannot be assured 250. Present occasion of time to be made use of 358. 369. Time mis-spent to be carefully redeemed 438. 664. How it is that a prudent Man may lawfully comply with the times 335. Government of the Tongue required 22. 372. An ill Tongue never speaks well of any one 55. Tongue prayer not the onely prayer 64. Study of the learned Tongues to be encouraged 99. A Tongue nimble to evill slow to goodnesse reproveable 103. Government of the Tongue commendable 146. The Tongue is the hearts interpreter 205. The original and excellency of the Hebrew tongue 403. The tongue for the most part a mischievous member 440. To be careful how we come under the reviling of an evil tongue 444. Men to be as well industrious in their trades and Callings as zealous in their devotions 539. Every Man to follow his own Trade 84. 33. Diligence in Trades and callings required 139. Trades and Occupations the Wisdome of our Forefathers in the invention and keeping them up 308. The poorest Man in his Trade or calling may do very good service unto God 423. Deceipt in Trade and commerce condemned 455. The danger of loose travell into forraign parts 156. The just reward of Treachery and false dealing 304. One God and three Persons in the Trinity faintly demonstrated 46. The blessed Trinity co-operating in the Righteous mans prayer 30. The myâ—â—ery of the blessed Trinity unconceiveable 286. Shadowed out in familiar resemblances 462. Many are the Troubles of the Righteous 67. Troubles not so much to be questioned how we came into them as how to get out of them 79. The Souls breathing after Christ in time of trouble 186. Faith in Christ the onely support in time of trouble 194. Easie to come into trouble hard to get out 204. Men not to run themselves into trouble 246. Troubles and vexations of spirit not to be allayed by wrong meanes and wayes 345. God onely to be sought unto for safety in time of trouble 360. Why God suffers his Children to be in want and trouble 493. Times of trouble and danger distinguishing true Profâ—ssors from false ones 562. To depend upon Gods All-sufficiency in time of trouble 676. The danger of trusting to Worldly greatnesse 6. To take heed whom we trust 82. To trust God who is the great Lord Proâ—â—ctor of â—is people 190. To trust in God onely 255. 623. God onely to be trusted unto in time of distresse 622. What it is to trust in God really and truly 643. Man not to be trusted unto 660. Every Man to speak Truth to his Neighbour 11. Truth seek no corners 140. Ministers to stand up for the Truth 147. Truth beloved in the general but not in particular 243. The telling of tâ—uth begets hatred 245. Men of all sorts of stand up for the Truth 246. God fetching testimonies of Truth out of the very mouthes of his Adversaries 498. Truth commended Falshood condemned 588. How it is that Truth doth not alwayes appear 674. Tyranny oppression murther c. are not long-lived 9. The sad condition of people under Tyrannical Government 310. Tyrants Infidels c. forced to acknowledg God 583. Tyrants raising themselves by a seeming compliance with the People 617. How it is that Tyrants are usually long-liv'd
bed that the lodged on His servants marvailing thereat he gave them this answer That it seemed unto him to be some wonderfull bed and worth the buying wherâ—on a man could sleep that was so deeply engaged Surely if we did but consider with our selves the duty and debt we owe to God to Man to our Country to our Family to home-born and strangers especially to the houshold of Faith it would make us vow with our selves never to suffer our eye-lids to slumber nor the temples of our heads to take any rest untill we have finished that charge whereunto we are appointed and perfected the account wherewith we are intrusted The grouth of Sin to be prevented IT is said of the Pismires that to prevent the growing and so the corrupting of that corn which they hoord up for their winter-store they bite off both the ends thereof wherein the generating power of the grain doth consist Thus when we have committed any sin we must pray to God so to order it that the procreation thereof may be destroyed and that by a true and unfeigned sorrow we may condemn it to a blessed barrennesse that there be no more of the breed More care for the Body than the Soul condemned APelles the famous Painter of Greece having observed that one of his Schollars had painted Helena set out with much gold and embroidery said unto him O adolescens quum non possis pingere pulchram fecisti divitem Alaâ—s poor young man when thou couldest not draw her fair thou hast made her rich Thus many do set a fair outside on the body and utterly neglect the inside of the soul pamper the body but starve the soul trick up the body with gold and silver whilst the soul is naked of all grace and goodnesse The basenesse of Ingratitude AThenaeus reporteth of Milesius that having bought a Dolphin alive and letting him go again into the Sea afterward himself being cast away by shipwrack and ready to perish in the midst of the waters the Dolphin took him and carried him safe to the shore But though it be more than probable that the truth hath suffered shipwrack in this narration yet the application is good That it is more than beastly ingratitude for any man to reward evill for good not to be thankfull for a courtesie received Every man to speak Truth to his neighbour IN the body of Man one Member will not lie to another the hand will not lie in telling what it toucheth the tongue will not lie in telling what it tasteth the eye will not lie in telling what it seeth but every Member is a true witnesse to another a true witnesse to his neighbour And thus it should be in the body Politick of Government and Society in the Mysticall body of the Church and Christianity that seeing we are members one with another every one should speak the truth to his neighbour and such should be the care of those especially as professe Christianity as to lose their breath rather than to use their breath in speaking any untruth of another A little with God's blessing goes far IT was a good saying of that poor woman in the Book of Martyrs who being threatned to have but a little bread one day and a little water on the next replyed If you take away my meat God I hope will take away my hunger If God give but a little he can make that little serve the turn and then enough is as good as a feast Well then is thy provision small thy appetite shall be lesse Is there but a little meal in the barrell a little oyl in the cruse God will make it hold out Is that little coorse and none of the finest Brown bread and the Gospell said Mr. Greenham is good chear and indeed Brown bread and the blessing of God is a rich banquet It is not the greatnesse and daintinesse of the fare nor the cloathing in soft raiment but God's good blessing that doth nourish and strengthen the body of man God makes bread to be a staff and a stay to satiate the righteous man when the wicked may have the staff broken to them but the â—â—ay taken away they eat and are not satisfied they drink but their thirst is nothing at all quenched The things of this World a great stop in the way to Heaven AS the Reubenites having taken a liking of the Country which was first conquered because it was commodious to the feeding of their Cattle though it were far from the Temple where they might have â—ed their â—ouls and therefore to enjoy it renounced all interest in the land of Promise Thus do the worldly Reubenites of our times they their heaâ—â—s and affections upon the earth and earthly vanities because they are at hand and fit to feed their sensuall and brutish appetites preferring it before the heavenly Canaan and Temple of God's holinesse where their â—ouls might be satisfied with those ravishing joyes and transcendent pleasures which are at God's right hand for evermore The condonation of the Inâ—ured is a conquest over the Injurious THere is mention made of two famous Philosophers falling at variance Aristippus and Aeschines Aristippus comes to Aeschines Shall we be friends Yes with all my heart saies Aeschines Remember saith Aristippus that though I am your elder yet I sought for peace True saies Aeschines and for this I will alwaies acknowledge you to be the more worthy man for I began the strife and you the peace This was a Pagan glasse but may very well serve a great many fiery spirited Christians to see their blemishes in How usuall is it now for a man to say I will be revenged upon such or such a one he hath done me wrong I will be even with him and so he may too But I 'l shew him a way how he may be above him How 's that Forgive him for by yielding pardoning putting up the wrong he shewes power over his passion over himselfe and that 's a far greater thing than to have power over another Man alwaies in a dying condition LOok upon a candle how it fails before it be well lighted or is drowned with much moisture or is puffed out with the winde or is extinguished by the hand of man or goeth out of its own accord So Man if not entombed in his mothers belly dyeth not in the cradle withereth not growing up be not conquered when ablest to conquer but doth hold out till old age then die he must Una via vitae shut the door of the Womb and then no entrance into this World but being here moriendi mille figurae so many are the passages hence that there is no stopping of them So that poor fragil weak man is alwaies in a dying condition he dies daily 1 Cor. 15. 31. The Devill 's aime to strike every man
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
the curse but not from the obedience from the damnatory but not from the preceptory part of the Law that they have now made simple people little seen in heavenly matters believe that the reyns lie loose upon every Christian's neck and they left to their own disposalls that there is a liberty purchased for Christians a quidlibet audendi to do what every man liketh and to live under no obedience to Governours whether Ecclesiasticall or Civill How to take Pleasure safely HE that handles a Hedghog takes him by the heel and not by the head otherwise he may chance to beshrew his fingers for though it seem to be but a poor silly creature not likely to do any great harm yet it is full of bristles or prickles whereby it may annoy a man very much Thus must we take pleasures not by the head but by the heel considering not the beginning but the ending of them for they may seem to be little or nothing dangerous at the first yet afterwards as with bristles or prickles they will pierce through the very conscience with pains intolerable The Secrets of God's Counsells not to be pryed into THe Israelites charge is They must not presume to go up to the Mount And indeed a boundary were no boundary if it might be passed A man knowes by his ground that an Inclosure is no Inclosure if it may be common But how much more must this be conceived of the Inclosure of God that ground which he hath fenced unto himself for a sanctuary We must take heed then of profaning the Sanctuary of God and venturing in sacred things further than he giveth leave Curiosity in this kind hath been the mother of Heresies when men have been busily witty in searching into rather than believing of that profound Article of the Creed concerning God the Father Man that is not able to understand his own Nature David confesseth such knowledge is too wonderfull for him dreameth that he can comprehend the nature of God Others have lost themselves whilst they have dived into the mysteries of the Incarnation who are not able to understand their own Regeneration Thus they busie themselves as some have done to know where Lazaras's soul was when his body lay three daies in the grave and in the mean time care not what becomes of their own souls so that what with the cuous Cur Why of some and Quomodo How of others there hath been manifold passing the bounds climbing the mount and intrusions upon God and the things of God There hath been a great deal of foolish knowledge in the world prying into God's Ark enquiring into things not revealed so that as there needs a spur unto good and saving knowledge so a bridle to restrain and keep men in from that knowledge which is curious and presumptuous And blessed is that discretion which maketh wise to sâ—briety Ministers to be wise Master-builders HE that hath an house to build will not admit of every workman that offereth his help or that is commended by others or will labour best cheap but he will be sure to have the most experienced the most able workman Thus it was when the Tabernacle of God was to be builded they took not tag and rag from amongst the refuse of the Congregation but such as were filled with the Spirit of God in wisdome in understanding in knowledge and in all workmanship And shall we then choose or commend to the Ministry to the spirituall building of the house of God every cobler and bungler unsufficient illiterate persons either Ieroboam's Priests that were of the lowest of the people or such as Eli's sons who were the lewdest of the people Parity in the Church or State not to be admitted LYcurgus being importuned to establish a popular Estate amongst the Lacedemonians that so the least and the meanest and most unfit to rule might bear like sway with the greatest and wisest fitly answered That he who most desired it should begin it first at home in his own house presuming that in a private house or family parity would never be liked And thus there have been some both in Church and Commonwealth that so earnestly long'd for equality in the one and parity in the other that they would no longer dispute for it but fell to fight for it and since they could not bring it in with their tongues they would therefore take help of their hands But it were to be wished that all so minded would learn some wit from Lycurgus in their anger and first weigh in judgment by the poise of wisdom in the ballance of indifferency hanging upon the beam and rule of Right the inconvenience of pulling down all Officers and setting up community of Rule in an Army and then consider whether the like equall Masterdom may be justly put upon the Church which is an Army with banners or such a levell flatted upon the face of the Commonwealth which is to consist of Governours and Governed The true Christian's hopes of Heaven SR Thomas Bodley that great advancer of Learning did give for his Arms three Crownes with this Posie Quarta perennis erit as if he should have said These three Crowns which I bear in my Coat are but the difference of my House and Gentry but Quarta perennis erit the fourth Crown which I look for in Heaven shall be everlasting and immortall That fourth though it be but one Crown yet shall be worth all those three Crownes yea three thousand more than such as those are The fourth shall be eternall Thus it is that the men of this world may abound in such things as may make them seem more excellent than their neighbours may be crowned with Rose-buds with outward pomp and splendour But this Crown if not taken off their heads by violence will fall of it self by mortality and then there 's an end of all their hopes and honours both together Now the state of many of the dearest of God's children here in this life is not usually so eminent and illustrious they wander up and down in sheep-skins and goat-skins are made a by-word a laughing-stock the drunkard 's song and instead of roses they are crowned with thorns and for the testimony of a good conscience many times with martyrdome Yet here 's their comâ—ort that there is a crown of life of righteousnesse immortall incorruptible laid up for them in the highest heavens which God the righteous Iudge will set upon their heads in that day when all their enemies shall be cloathed with shame and confusion of face for ever What true Repentance is SIn is an aversion from God and conversion to the World Repentance therefore must shake off the World and embrace God Nazianzene sets it forth in a very fit resemblance comparing the soul to a pair of writing Tables out of which must
spoil and rob the Church so as they may enrich themselves and their Families thereby Publick men to have publick spirits PLutarch recordeth an excellent speech of Pelopides when going out of his house to the Wars his Wife came to take her leave of him and with tears in her eyes praies him to look to himself O my good wife said he It is for private Souldiers to be carefull of themselves not for those in publick place they must have an eye to save other mens lives Such a spirit becomes every man in publick place flesh and blood will be apt to prompt a man that it is good to sleep in a whole skin why should a man hazard himself and bring himself into danger But let such know that men in publick places are to have publick spirits and to take notice that though there be more danger by standing in the gap than getting behind the hedge yet it is best to be where God looks for them to be Every man to be employed in his Calling NO Creature though destitute of Reason but keepeth his course they let us see in their working whereto they were ordained The Sun giveth his light the fire his heat the water moistnesse the earth beareth fruit In all Creatures may be read this lesson Deus natura nihil faciunt frustrà And if Creatures void of Reason do so much more should those that are endued with Reason not to wrap up their Talent in a napkin and hide it but as St. Peter adviseth Every one as he hath received the gift so he must dispose it Death strips us of all outward things SAladine a Turkish Emperour he that first of that Nation conquered Ierusalem lying at the point of death after many glorious Victories commanded that a white sheet should be born before him to his grave upon the point of a spear with this proclamation These are the rich spoiles which Saladine carrieth away with him of all his triumphs and victories of all the riches and Realms that he had now nothing at all is left but this sheet Why then should we desire so much after other mens goods and seek to get them by hook and by crook Why should we devour houses even widowes houses Why should we encroach upon other mens fields and seek unlawfully to joyne land to land calling the lands after our own names entayling them upon children's children to make as the Lawyers speak a perpetuity when at last if we could conquer never so much rake and scrape up all that we can reach we must come to the pit with Saladine and carry nothing away with us but a shrouding mantle Selfishnesse condemned THere is a story of a Fool who being left in a chamber and the door locked when he was asleep after he awakes and finds the door fast and all the people gone he cries out at the window Oh my self my self Oh my self Such Fools have we now amongst us in these self-seeking daies nothing but self is in mens thoughts in their hearts and all their endeavours self-ends self-policy like that of Israel an empty Vine that brings forth fruit to her self All seek their own themselves not the things of God and it were just with God to leave such men to themselves hereafter that look so much to themselves here in this World To blesse God for the peace of Conscience WHen the Romans by conquest might have given Law to the Grecians at Corinth in the solemn time of the Isthmian games their Generall by an Herald unexpectedly proclaimed freedome to all the Cities of Greece the Proclamation at first did so amaze the Grecians that they did not believe it to be true but when it was proclaimed the second time they gave such a shout that the very birds flying in the air were astonished therewith and fell dead to the ground But if you will have a better story take that of the Iewes who when at first they heard of Cyrus's Proclamation and that the Lord thereby had turned the captivity of Sion they confesse that at the first hearing of it they were like men that dream't but afterwards their mouths were filled with laughter and their tongues with singing Now the peace that the Grecians and the Iewes had was but the peace of a People or a Nation and a great blessing of God too but how much more reason is there that our affections should be strained to the highest pitch of â—oy and thanks when we hear of the Proclamation of the peace of conscience that peace which is not of our bodies but of our souls not of our earthly but of our heavenly estate a peace that shall be begun here that shall endure for ever hereafter such a peace as will make God at peace with us reconcile us to our selves and make us at concord with all the world A forraigne Enemy to be prevented FAbius Maximus kept aloof from the Carthagenian Army upon an high hill till he saw that Hanâ—â—bal had worsted 〈◊〉 in the plain but then he falleth upon him and routs all his Troops Whereupon Hannibal uttered that memorable speech I ever feared that the cloud which hovered so long on the hills would in the end poure down and give us a sad shour The case is ours we are together by the ears in the plain as to the matter of judgment especially but Fabius is upon the hill there is a considerable party upon the mountains a forraign Enemy that hath an eye upon our divisions and if not prevented may in all likelyhood by the reason of our sins be the destruction of us Husbands to bear with the Wife's infirmity PRetious things whereof we make account the weaker they be the more tenderly and charily they are to be handled as China-dishes and Crystall-glasses and the like of all parts of the body the eye is most â—enderly used and touched Now what things what persons are more pretious than a Wife and yet withall a weak vessell and therefore to be born withall As the Husband is the stronger so he must bear with the infirmities of the weak The language of Zipporah was not so rough to Moses as his was smooth to her Ahab replies not to the upbraiding words of Iezeball and they that do otherwise may look big and stand upon their headship and authority but the wisdom that should be in such heads as to dwell with their wives according to knowledge is much to be questioned And certainly this is not to bear with the weaker vessell but rather to crush and shatter what they should but tenderly touch The time of Repentance not to be deferred THe Charriot-wheeles when they run the second runs near the first all the day long but never overtakes it In a Clock the second minute followes the first but never reacheth it So it is with all â—unctaâ—ors in Religion such as defer the time of Repentance as the
have continued till this day such as sometimes we were barbarous subjects to the Prince of darknesse Want of Love is the cause of all our sorrowes ST Paul prayed that the Philippian's love might abound more and more and he exhorted also the Hebrewes Let brotherly love continue But in these uncharitable daies of ours the Exhortation may be cast into a new mould Let brotherly love begin for were it but begun there could not be so many quarrells so many sects so many factions so many broiles such envy hatred and malice as is at this day to be found amongst us Vncertainty of the Multitude NOne ever more faithfull in God's House than Moses none deeper in God's Book none more graced with Miracles none more carefull of the People's good and none more honoured by the People than himself was yet if the People be but once distressed and straitned in their provisions they 'l put down Moses and set up a new Governour How did the People at the first entertain Paul even as an Angel of light and were ready to pull out their eyes and to give them to him to do him good but after they had once hearkened to seducers then was St. Paul no longer a Father to them but an enemy and in stead of plucking out their own eyes to do him good they seemed forward enough to pluck out St. Paul's eyes to do their fals Apostles a pleasure Nay had not Christ himself an Hosanna one day a crucifige on the next Hence it is that nothing is more uncertain than the minds of that Bellua multorum capitum the Multitude constant in nothing but inconstancy you cannot tell where to have them nothing more uncertain than their hearts and minds you cannot tell when you have them nothing more ungratefull or a worse esteemer of mens deserts you cannot make any account of recompence from them humorous clamorou◠〈◊〉 uncoâ—stant giddy headed c. have alwaies been the proper adjuncts of the People Profession without Practice not acceptable PHarnaces sent a Crown to Caesar at the same time he rebelled against him but he returned the Crown and this message back Faciat imperata priùs Let him return to his obedience first and then I will accept the Crown by way of recognisance Thus God will not be crowned with our bare profession except we crown that with a suitable conversation Man's being is from God ABen Ezra a learned Rabbi of the Iewes hath a witty conceit of the Hebrew names that signifie Man and Woman Ish and Ishak they have in them saith he some letters that are part of the Name of God JEHOVAH which if you take away there will remain no other letters than those that make up the word which signifies fire The Morall of the conceit is That their subsistence is in God and they will both come to ruine if they be severed from him St. Paul maketh this good It were to be wished that we did all learn of him whence to take and how to make the estimate of our Being we should not then so much overvalue our nothing and undervalue that which can make us something as commonly we do The Doctrine of free Grace abused by licentious Libertines THe Philosopher observed that of three of the best things in the world through the wickednesse of men three of the worst things proceeded and grew 1. Of Vertue Envy 2. Of Truth Hatred 3. Of Familiarity Contempt But we that are Christians may add a fourth viz. Of the Doctrine of free Iustification carnail Liberty The Catholick Doctrine of Iustification by faith alone is the true Nectar of our souls so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it keepâ—th from death yet fit nectar acetum this sweetest wine in the Spouses flaggons proves no better than vinegar or rather poyson in their stomacks who turn free Grace into wantonnesse and Christian liberty into all licentiousnesse The Soulâ—s steighting of Christ offering mercies deplorable HEâ—odotus in his Urania makes mention of Themistocles comming upon the men of Andrus for a round sum of mony and to that purpose said unto them that he had brought two goddesses into them Perswasion and Necessity The men of Andrus answered him that they had likewise two great goddesses with them which did forbid them to give him any mony and those were Povâ—rty and Impossibility Thus Christ he comes unto the sons of men with an Invitation and a Compellation an Invitation Venite ad me c. Come unto me all ye that are weary and laden c. a Compellation Compelle intrare c. Compell them to enter c. But what return doth the Soul make she bolts up the dore of the heart denies entrance and either demurs with those builders in Haggai Nondum venit tempus It is time enough yet to serve the Lord or else makes answer with a flat Nolumus hunc regnare We will not have this man to reign over us God's goodnesse satisfied with Man's thankfulnesse THemistocles when he entred into the Olympick games and all the Grecians cast their eyes upon him and pointed at him and whispered one to another This is Themistocles that delivered Greece from Xerxes and the barbarous Perstans this is Themistocles All which he having taken notice of said This day I must confesse I am abundantly recompenced for all the pains that ever I took for Greece Thus Goâ— lookes for no other reward but this he loads us with benefits he gives all the commodities of the world to the sons of men reserving only this Royalty to himself He calls for no other tribute but that we should attribute all unto him give him the glory with a Non nobis Domine non nobis And therefore it is that the Psalmist repeats it very often and very pathetically O that men would therefore praise the Lord for his goodnesse and for his wondrous works that he hath done for the children of men The Ruler's sins hasten the ruine of a State JUdges and Magistrates are the Physicians of the State and sins are the diseases of it What skills it whether a Gangreen begin at the head or the heel seeing both waies it will kill if the part that is diseased be not cut off except this be the difference that the head being nearer the heart a Gangreen in the head will kill sooner than that which is in the heel Even so will the sins of great Ones overthrow a State sooner than those of the meaner sort therefore wise was that advice of Sigismund the Emperour when upon a motion to reform the Church one said Let us begin at the Minorites Nay rather saith the Emperour let us begin at the Majorites for if the great ones be good the meaner cannot be easily ill but be the mean ones never so good the great will be nothing the better No man a loser by
piece of wax and put to a seal it leaveth an impression or mark like it selfe in the wax which when a man looks on he doth certainly know that there hath been a seal the print whereof is left behind Even so it is in every one that hath a readinesse to forgive others by which a Christian may know easily that God hath sealed to him the forgiveâ—esse of his sins in his very heart Let men therefore but look into their hearts whether they have any affection any inclinations to forgive others for that is as it were the priâ—t in their hearts of God's mercy towards them in forgiving of them Popular Government popular confusion IT was said of old He that is friend to all is true friend to none and that which hath many heads hath no head at all Such is that many-headed Monster the Multitude which hath neither head for brains nor brains for government And as in a medicine if there be not a due proportion of the simples in the mixture there 's a mischief for a remedy not a remedy for a mischief So in a popular State where the People are agreed and where there is no equall temperature and counterpoise of supream power against the strong ingredient of the Multitude which is alwaies hot in the highest degree there must needs be disorder and a way open to all confusion Sathan's restlesse uncessant employment IT was Hannibal's saying of Marcellus That he had to do with him who could never be quiet neither conqueror nor conquered but conqueror he would pursue his victories and conquered labour to recover his lâ—sse But much rather may a man say the like of Sathan that great ramping Lion the Arch-envier of our peace and happinesse who is the most wrathfull and the most watchfull enemy who is never idle but ever employed in sowing cockles amongst the Lord's good corn who though we stoutly resist him and overcome him for a while yet will he never rest nor give over but will be tempting again yea will not cease to tempt us again and again with the same temptations hoping at length to â—in our consents and so give us the foile in the conclusion Spirituall desertions no distractions to the child of God IT was a barbarous act of that Nation who imprisoned condemned executed and rip'd up an Asse to recover the Moon out of him which they suspected he had swallowed because they saw him drink at the water when the Moon appeared by reflection and immediately upon that being wrap'd up into a cloud they mist her And thus do simple Men that think the grace of God is extinct quite when some cloud of sin robs them of the comfortable light of it How are they frighted as the Antients were with these Eclipses and are much distracted in the midst of such spiritual desertions Yet the knowing experimental Christian is nothing troubled thereat but expects the return with patience Every impenitent sinner is his own Tormentor IF a Malefactor for his punishment should be appointed every day to carry a stick of wood to an heap to burn him twenty years after it must needs be an exceeding great punishment and misery And this is the case of every sinner who neglecting Repentance from day to day doth thereby employ himself in heaping up the coals of Gods wrath to burn his soul in hell when the day of death comes It is no other but a treasuring up of wrath against the day of wrath There 's no dependance for great Men upon Popularity ICarus in the Poet being furnished with wings by the Art of his Father Daeclalus could not content himself in a lower sphere but he must needs be soaring so high that the Sun melting the wax wherewith his wings were fastened he fell down head-long to his own destruction These two wings of Icarus thus joyned on with wax are just like Popular and Military dependance in Noble men to make them great they will help for a while to make them so and mount them aloft in the thoughts of Men and then fail them at the very height It is therefore safer to stand upon two feet then flie with two wings the two feet of Justice Communicative and distributive For great Men shall grow greater if they but advance merit and relieve wrongs The resolved Christian. WHen Charles the nineth of France propounded to that famous Prince of Conde this three-fold choice either Mass or Death or perpetual Imprisonment the most Christian worthy made this answer God assisting me I will not chuse the Mass the other two I refer to the King's determination yet so as I hope God in whose hands the heart of the King is by his gratious providence will provide and dispose of these also Thus should it be with every Christian to be a resolved Christian to suffer any hardship for Christ not to do as the men of the world do that so as they may avoid death and imprisonment care not how they rise upon other mens ruines so they may eat of the fat and drink of the sweet so they may swallow down the good things of the land and cloath with the softest of the Wool impose what Religion you will either Mass or Mahumetisme what government you will in Church or State you shall find them servile enough the good Centurion never kept such obedient ready and resolute servants they will fit you every way fashion and put forward themselves for any employment Sin trampleth on Christ. WHen Pompey could not keep his Souldiers in the Camp by perswasion he cast himself all along in the narrow passage that led out of it and then bid them Go if you will but you shall first trample upon your General and this overcame them so it is that every sin makes Gods head ake as the Rabbines were wont to tell their Scholars to scare them nay more we cannot go to commit sin but we must trample upon the pretious blood of Christ Jesus for our sins crucifie him rather then Pilate crown him with thornes rather then the Souldiers The happiness of good Government THere was a law amongst the Persians that when their Governour was dead there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawlessness for five dayes after that every man should do what he list now for those five dayes there was such killing robbing and such destroying one another that by the time the five dayes were over they were glad of government again So that any kind of government is better then no government but happy is that People bona si sua norint that live under a good government where Iustice flows from the Supream as head and is conveyed by subordinate Ministers unto the People Faith is the fountain of all graces WHen Toxaris saw his Country-man Anacharsis in Athens he said unto him I will at once shew thee all the wonders
that passed desired his Master to give him the staff that he used to walk withal He gives it to him but on condition that he should give it back again to the next he met with that was a verier fool than himself Nay then said the Fool Here Master take the staffe again for a verier fool than thou art I shall never meet again that didst first send for a physician to strengthen thy body then for a Lawyer to make thy Will and in the last place for the Priest to comfort thy poor soul which should have been the first work of all And such fooles are they that ravell out their pretious time tormented with the cares of the world that lade themselves with thick clay such as sing Requiems to their souls that put the evill day far from them with a Nondum venit tempus till it come to the last pinch that the last sand is dropping in the glasse and their soules except God be more mercifull into the pit of hell for ever Not to continue angry TWo Grecian Bishops being fallen out about some difference in point of judgment parted assunder in great anger but the elder of them for so the wiser is to be accounted sent unto his Collegue a message onely in these two words sol ad occasum The Sun is about to go down The other no sooner heard it but he reflected on that of the Apostle Let not the Sun go down upon your wrath and so they were both friends again How doth this amity of theirs condemn the enmity that is amongst many of us at this time As that deadly feud of the Scots who entailed their Lands on posterity conditionally that they should fight against the party that had offended and never entertain any the least pacification And such wrangling Law-suits as that of the two noble Families Barclay and Lisle which began in the reigne of Edward the fourth and continued to the first year of King Iames full seven score years It cannot be denyed but that a man may with good qualifications go to Law for his own but the length of time in the Suit when the Grandchild shall hardly end that which the Grandfather began may draw on a great suspition in the want of charitable affection The onely comfort of a Christian is his propriety in God THe conceit of propriety hardens a man against many inconveniences and addeth much to his pleasure The Mother abides many painfull throwes many unquiet thoughts many unpleasant savours of her child upon this thought It is my own The indulgent Father magnifies that in his own son which he would scarce like in a stranger and why but because he is his own The want of this to God-ward makes us so subject to discontentment and cooles our delight in God because we think of him aloofe off as one in whom we are not interessed Could we but think It is my God that cheareth me with his presence and blessings whilst I prosper my God that afflicteth me in love when I am dejected It is my Saviour that sits at the right hand of my God in Heaven my Angels stand in His presence it could not be but that God's savour would be sweeter his chastisments more easie his benefits more effectuall unto us Ministers and Physicians of all men not to be covetous LUd Vives that worthy learned man doth wonder at some Physicians that they could possibly be covetous and greedy upon the world in as much as both in their speculative study and their practicall ministrations they behold every day how tickle a thing life is how soon the breath is gon how the strongest die in a moment and the youngest fall on the suddain and so by consequence that the use of riches is uncertain and that all worldly things are transitory And it were to be wished that many Physicians of the Soul were not sick of the same disease they know that all flesh is grasse and the grace of it but a flower that our breath is but a vapour and our life but as a bubble They speak much of mortality and preach other mens funerall Sermons yet in the midst of their studies of contemning the world they are in love with the world and look too much after Mammon The losse of Grace made good again in Christ onely EPiphanius maketh mention of those that travail by the deserts of Syria where are nothing but miserable marishes and sands destitute of all commodities nothing to be had for love or mony if it so happen that their fire go out by the way then they light it again at the heat of the Sun by the means of a burning glasse or some other device that they have And thus in the wildernesse of this world if any man have suffered the sparks of divine grace to die in him the fire of zeal to go out in his heart there is no means under the Sun to enliven those dead sparks to kindle that extinguished fire again but at the Sun of Righteousnesse that fountain of Light Christ Iesus To love our enemies and do them good IT was wont to be said of Arch-Bishop Cranmer If you would be sure to have Cranmer do you a good turn you must do him some ill one for though he loved to do good to all yet especially he would watch for opportunity to do good to such as had wronged him O that there were but a few such leading men of such sweet spirits amongst us how great a blessing of peace might we enjoy Did we but rejoyce in any opportunity in doing any office of love to those who differ from us yea to those who have wronged us things would be in a better posture than they are Plain preaching is profitable IN the building of Solomon's Temple there was no noise heard either of axes or hammers all the stones were prepared squared and fitted in the Quarry 1 King 6. 7. And thus the Minister in the building up of the mysticall body of Christ should make all the noise in his study there he must turn his books and beat his brains but when it comes to Church-work to the Pulpit then it must be in plainnesse not with intricacy and tying of knots but with all easinesse that may be It is confessed that painted glasse in Churches is more glorious but plain glasse is more perspicuous Oratory may tickle the brain but plain doctrine will sooner inform the judgment that Sermon hath most learning in it that hath most plainnesse Hence it is that a great Schollar was wont to say Lord give me learning enough that I may preach plain enough For people are very apt to admire that they understand not but to preach plainly is that which is required The very approaches of afflictions torment the wicked PLutarch telleth that it is the quality of Tygres that if Drums or Tabours sound about them they
suspected that he would cousen him and sought to entrap him If any talked roughly to him then he thought that he contemned him If meat were given to him in any plentifull sort This is but to fat me as a sheep or an ox to be slaughtered Thus his sin did lie upon him and ever remember him that some vengeance was to follow from God or Man or both And this is the case of all wilfull bloody presumptuous sinners that though there be some struglings and wrestlings to the contrary yet their hearts and consciences are greater than themselves and will put them in mind that nothing but destruction waiteth on them if they walk abroad sonus excitat omnis suspensum they are afraid of every leaf that wags if they stay at home nothing but horrour attends them In the day they are struck with variety of sad apprehensions and in the night they are tormented with fearfull dreams and strange apparitions Such and so great is the hell of a guilty conscience Love of Gods children is a sincere love THe Son of a poor man that hath not a penny to give or leave him yields his father obedience as chearfully as the son of a rich man that looks for a great Inheritance It is indeed love to the father not wages from the father that is the ground of a good child's obedience If there were no heaven God's children would obey him and though there were no hell yet would they do their duty So powerfully doth the love of the Father constrain them Ministers to be men of merciful dispositions THe Lord Ellesmer sometimes Lord Chancellor of England a great lover of mercy was heard to professe That if he had been a Preacher this should have been his Text A righteous man regardeth the life of his beast A merciful man and a merciful Text well met But oh the Prophetical incendiaries of the late fearful un-natural civil vvar how far were they from this sweetness of disposition how far from thoughts and bowels of mercy how far from a desire to preach mercy when it was a common course with them by Viperine glosses to eat out the bowels of a merciful Text when nothing was more usual amongst them than to alleadge the words of the Scripture against the meaning than to wrong and wring the Scripture till it bled again but they would misconstrue and misapply it one way or other to stir and incite men to such actions as little became the profession of the Gospel Election known by Sanctification IF any man would know whether the Sun shineth or not let him go no further but look upon the ground to see the reflection of the Sun-beams from thence and not upon the body of the Sun which will but the more dazle his fight The pattern is known by the Picture the cause by the effect Let no man then soar aloft to know whether he be elected or not but let him gather the knowledge of his Election from the effectualness of his calling and sanctification of his life the true and proper effects of a lively faith stamping the Image of Gods Election in his soul. Men commonly are loath to die though seemingly willing thereto IT is but Aesop's fable but the Morall of it is true A poor desolate old Man returning home from the vvood with a burthen of sticks on his back threw them down and in remembrance of the misery which he sustained called often for death to come unto him as if he would live no longer But when death came to him in earnest and asked him what he should do the old Man presently changed his mind and said That his request unto him was that he would help him up with his wood This most commonly is our case vve would find some other business to set death about if he should come to us when vainly we have wished for him we dismiss him with a Nondum venit tempus bid him call to morrow we are not yet at leisure How do men vainly wish for death and how mercifully doth the Eternal deal with them who oftentimes in his love denyeth that which they so earnestly desire and which if they should presently enjoy they would prove of all men most miserable for being removed hence it is to be feared the accounts betwixt God and their own souls would fall short of what they should be A special Sacrament-duty to bless God for Christ's death THe Jews in the celebration of the Passeover did sing the 113. Psalm with the five following Psalms which they called The great Hallelujuh it was always after that cup of wine which they called Poculum hymni or laudationis The cup of praise And thus it should be with us At all times upon all occasions in all places we should sing Hallelujahs to God and praise his holy name but at the Sacrament in that Eucharistical action we should sing a great Hallelujah No time but we should blesse God for the work of our Redemption but at the Sacrament we should have our hearts greatly inlarged in a more special manner to bless God for the benefit of Christ's death and the sweet comforts that we receive therby in the use of the Sacrament Not lawful to fight for Religion WHen Mahomet was about to establish his abomâ—nable superstition wherein he had mingled the Laws and doctrines of Heathens of Iews false Christians and Hereticks with the illusions and inventions of his own brain he gave it forth for a main Principle how God at the first in his love to mankind sent Moses after him Jesus Christ who were both of them endued with power to work miracles but men gave small heed to them Therefore he determined to send Mahomet a man without miracles a Warrior with a sword in his hand that whom miracles had not moved weapons might compell Thus they may derive their authority perhaps by a long descent from Mahomets pretended Charter but most sure it is they can find no syllable of allowance in the great assured sacred Charter of Gods word who seek to set up Religion by the sword fire and faggots are but sad Reformers The Church therefore was wont to be gathered by the mouths of Ministers not by the swords of Souldiers It was well said of one Let Religion sink to Hell rather then we should call to the devill for help to sâ—pport it The weight of sin to be seriously peized POrters and Carryers when they are called to carry a burthen on their shoulders first they look diligently upon it then they peize and lift it up to try whether they be able to undergo it and whether they shall have strength to carry it when it is once on their backs And thus should every man do that for a little pleasure hath enthralled himself to carry the burthen of sin he should first prove and assay what a weight
God that is those that did love God fell in love with the daughters of men that is their own lusts What issue had they Giants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as fought against God The Samaritans worshipped both the God of Israel and the Assyrians Idolls and they were the most deadly enemies of Ierusalem Never have you seen an Heretick that is a person that professeth partly the truth and partly errour but he turned a bloody persecutor of the Truth And he that loveth God and the World out of his love to the world will do the greatest dishonour he can unto God Two loves if one be good and the other bad cannot stand together No man can serve two Masters as Christ tells us if he love the one he will hate the other The direfull effects of War PLiny in his Naturall history writeth that the nature of the Basilisk is to kill all trees and shrubs it breathes upon and to scorch and burn all herbs and grasse it passeth over Such are the dismall effects of war For be the title never so clear the cause never so just yet the means are not without fire and sword nor the end without horrour and bloodshed Nulla salus bello Peace therefore is to be preferred so it be not with blemish of the Prince's honour or prejudice of the publick good God accepts the will for the deed A Pilot as Quintilian observes cannot be denyed his lawfull plea dum clavum rectum tenet Though the Ship be cast away he is not to make satisfaction so long as he held the stern right and guided it by the compasse In like manner though our actions and good intentions miscarry in the event we are not to be blamed if we steered our course according to the Word of God though the Bark be cast away as Paul's was yet the lives of all in it shall be safe It is very true that the Ship even at the Port may be driven back again may meet with many brushes and Knocks when it was thought to be most safe the dearest child of God may be at the gates of death so distracted that not one word of sense or reason may appear yet all no doubt is very well it is the feaver that rageth the disease that speaketh idly not the party and therefore ut ante delirium ita ad judicium said a learned man God measureth our actions not by the obliquity of them but by the rectitude of the heart and will not lay them to our charge Not the assurance onely but the joy of Salvation gives content IT is often day when the Sun doth not shine and though thick clouds breathed from the aire make a sad face of the sky as if it were night yet we cannot say the Sun is gon down This is many men's condition in the state of salvation the Sun is with them they are children of the day yet have they no joy of their salvation their Sun doth not shine they have no clear day Hence it is that assurance of salvation will â—ot content the soul except it may have the joy of salvation also This was that which made David cry out Restore me to the joy of thy salvation To take heed whom we trust BUcholcerus gives a parcell of witty counsell to his friend Huebnerus who being to go to Court to teach the Elector's children at their parting I will give you one proâ—itable rule saies he that shall serve for all your whole life He listning what if should be I commened saies he unto you the faith of the devills At which Hâ—â—bâ—erus wondring Take heed saies he how you trust any at the Court believe their Promises buâ— warily with fear c. The like must we do not believe all that is spokea not confide in all that make a shew of friendship there 's abundance of outside love in the world many complementall promises but little or no performance at all The poysonous nature of Ambition AS poyson is of such force that it corrupeth both blood and spirits besieging seizing and infecting the heart with the venemous contagion thereof quite altering the complexion and condition of the man that hath drunk it So the Pestiâ—erous desire of Soveraignty though it seize on a minde of milde and mansuete disposition yet it is of such forceable operation as it not onely altereth man's nature but maketh man unnaturall How to recover spirituall sight THe Angel bad Tobias to unbowell the fish and to take out the gall as being usefull in medicine and a speciall means to recover his eye-sight The story is Apocryphal but the application is Canonicall and agreeable to the doctrine of the inspired Scriptures If we unbowell worldly pleasures and carnall delights and take out the gall of them that is seriously think upon the bitterness of them the bitterness which they leave behinde them it will prove a soveraigne remedy against our spirituali blindâ—ess The Minister's repetition in Sermons warrantable AS Moses added a Deuteronomy to the former books of the Law though he repeated but the same things And the Evangelists added Gospell upon Gospell of the 〈◊〉 argument And the Apostles added Epistles to Epistles not much varying â—heir doctrine So it must not grieve the Minister to write and speak the same things to the people and for them it is a sure thing as the Apostle teacheth Windy Knowledge and windy doctrine to together AS extream windy stomacks do not only hinder digestion by interposition with the wholsome meat relaxation of the mouth of the stomack which ought to shut it self so close about the meat that not so much as the least vacuity may be left but also either by ill digestion fills the body with crudities obstructions and consequently putrefactions or else because wind is so stirring make ejaculation and a suddain regurgitation of all that is received So in like manner windy knowledge above wholsome sabriety makes such an interposition and relaxation of the mind that it cannot disgest wholsome doctrine but fills it self with all manner of raw humours and unstable opinions which breed such obstructions in the mind that presently It falls into divers sicknesses and can keep nothing that is good and savoury but presently being received by the pride and self-conceit that it hath in it self casts it up again and so by a continuall casting breeds that weaknesse that so much Iâ—aven of evill doctrine is soaked into the very filmes of the Soul that it breeds that disease which Physicians call Corruptio ad acciditatem which sets an eager and sharp appetite in the minde that it hungers continually to be sed with new opinions and so at length rottennesse and putrefaction is bred therein and consequently death and destruction God is to have the glory of all things AS bright shining and golden vessells
of a yeoman he become a Gentleman of a Gentleman a Knight as his person is improved so will he improve his port also yea the excesses of all men shew that every man goeth beyond his rank in his house in his fare in his cloaths building like Emperors cloathing like Kings feasting like Princes But in our spiritual estate it is nothing so For our house we can be contented to dwell in seeled houses when the Ark of God is under tents And who doth endeavour that himself may be a Temple fit for the holy ghost to dwell in Aâ— for our cloaths they should be royal our garments should ever be white the wedding garment should never be off but we are far from this kind of cloathing we do not endeavour to be cloathed with the righteousness of the Saints Finally for our dyet we that are called to the Table of the Lord and should be sustained with Angels food content our selves with swines meat for what else are filthy lusts vve are called to be the sons of God yet our eye is very seldom upon our Father to see what beseemeth his sons we are called to be members of Christ but little do we care what beseemeth that mystical body we are rather in name then in deed either children of God or members of Christ. Râ—petition of good things helpful to Memory A Bucket or Tub may for want of â—se and standing dry be so full of slits and rifts that all the water you take up in it runneth out yet the often dipping it into the VVell and filling it with water will make it moister then otherwise it would have been and more retentive Thus it is with our memories in the things concerning God and the good of our souls being very brittle and pertuse that they will hold very little or nothing at all they are dolta pertusa all goes through this must therefore be matter of great necessity to hear often that the frequent inculcation of the same things may imprint that in our mind by often hearing which others of more happy memories have got at the first All the Creatures are at peace with good Men. EUsebius in his Ecclesiastical story recordeth that the persecutors took those Primitive Christians and set them naked before the Lions to be devoured yet tâ—e Lions durst not toucâ— them they stood foaming and roaring before them but hurt them not and thereupon they were forced to put the skin of wild beasts upon them and so tear them in pieces Thus thou that art a wicked man and hast no part of the Image of God to defend thee no marvel if thy dog bite thee thy horse brain thee thy Oxe gore thee c. but as for thee that art the child of God and hast the Image of thy Creator stamped on thy soul thou needst not fear the Creatures though thy walk lie by the vale and shadow of death they can offer no violence or harm unto thee unless it be upon particular dispensation for thy good and spiritual comfort because they are reconciled unto thee by God's own promise Impossible to know God perfectly here in this World TUlly relateth how Simonides being asked by Hiero the King of Sicily VVhat God was desired one day to consider of it And after one day being past having not yet found it out desired two dayes more to consider of it and after two dayes he desired three And to conclude at length he had no other answer to return unto the King but this That the more he thought upon it the more still he might For the further he waded himself in the sâ—arch thereof the further he was from the finding of it And thus Plato What God is saith he that I know not What he is not that I know Most certain it is that God onely in regard of himself knows himself as dwelling in the light inaccessible whom never man saw neither can see Here now the Well is not onely 〈◊〉 but we want a bucket to draw withâ—l God is infinite and never to be comprehended essentially Oh then that we could so much the more long to enjoy him by how muchless we are able to apprehend him Not onely the good but the bad also are imitable in things they do well IT is Christ's own comparison that his second coming shall be like the stealing on of a Thief in the night Et quod decuit Christum cur mihi turpe putem nay Christ bids us imitâ—tâ— not onely the bad Steward in his providence but the Serpent also in his wisdom St. Paul borroweth seâ—tences out of the Heathen Poets St. Augustine made use of a rule of interpreting the Scriptures from Tichonius the Donatist Truth and goodness in whomsoever they are they are God's and therefore whether the point be speculative or prâ—â—tick if it be of this kind in whomsoever we find it we may follow it and in following it we follow not men but God It is too much preciseness to dislike something in our Church because therein we follow the Church of Rome as if all Principles of Religion and Reason were quite extinguished in them Injuries not onely to be forgiven but forgotten also THe Athenians took one day from the moneth of May and raced it out of all their Calendars because on that day Neptune and Minerva fell out with one another they could not endure any remembrâ—nce of that quarrel And it is Pythagoras rule Ignem gladio ne â—odias do not stir up the fire that is almost out Even so let Christians much more bury thâ—se dayes in silence and strike them out in their Almanacks in which any bitter contention fell amongst them and the breach being once made up and the wound closed not to rub upon the old sore and the heat being over not to rake into the Embers or ashes of the fire of that contention lately put out but to make a blessed Amnestia an absolute act of Obliâ—ion upon all injuries forepassed Afflictions lead to Heaven MErchants do usually shew their worst cloaths first to their Customers then the best At the wedding in Cana the last wine was the best Dulcia non meruit qui non gustavit amara before the Israelites could reach to Canaan they must march Southward through the dry and barren parts of the Mountains And thus God sheweth his children great afflictions and troubles the South parts as it were at the first before they can reach the Land of Promise the way to Heaven must be by the gates of hell Through many tribulations we must enter into the Kingdom of Heaven Eternity of punishment in Hell SUetonius reports of Tiberius Caesar that being petitioned unto by a certain Offender to hasten his punishment and to grant him a speedy dispatch he made him this answer Nondum tecum in gratiam redii Stay Sir you and I are not friends
yet Thus it is betwixt Christ and the damned soul Christ is a most just Judge no Tyrant no Tiberius and yet if one of the damned after a thousand years burning in hell should beg and entreat for a speedy death he would answer after the same manner Nondum tecum in grattam redii you and I are not yet friends if after thousands and millions of years the request should be renewed the answer would continue still the same Stay you and I are not yet friends So just and right a thing it is that he that would not by Repentance accept of mercy when it was offered should by punishment be tormâ—nted and have justice without mercy for ever God and his Attributes are answerable IT is well known that the title of Augustus hath been given to such Caesars as did not enlarge but diminish the Empire of Pater patriae to those that were so far from being Fathers that they were plain Tyrants of Pontifex maximus given to them which were so far from serving the Gods that they did sacrilegiously Canonize themselves for Gods and yet propter spem the Senate gave them these titles and by flattery they did amplifie in the rest He that had but a small conquest encreased his style as if he had conquered a whole Kingdome as appears in the titles of Germanicus Illyricus Britannicus c. nay the Eastern Monarchs were very fond this way claiming kindred of the Gods of the Stars and what not which might amplifie their Majesty In a word hope and flattery are the best ground whereupon all worldly mens titles are built especially great mens and Kings most of all But it is not so with the King of Heaven the truths in him are answerable to the titles that are given him the Attributes proportionable they are not given him propter spem but rem He is that which he is called neither is there in them any flattery yea his titles do come short of they do not exceed those perfections that are in him So that we may not measure the style of God as we do the stylâ—s of mortal Kings but conceive rather more then less when we hear them Prosperity of the wicked is destructive I Have seen the wicked saith David in great power and spreading himself like a green Bay-tree And why like a green Bay-tree because in the Winter when all other Trees as the Vine-tree Fig-tree Apple-tree c. which are more profitable Trees are withered and naked yet the Bay continueth as green in the Winter as the Summer So fareth it with wicked Men when the children of God in the storms of persecutions and afflictions and miseries seem withered and as it were dead yet the wicked all that time flourish and do appear green in the eyes of the World they wallow in worldly wealth but it is for their destruction they wax fat but it is for the day of slaughter It was the case of Hophni and Phinees the Lord gave them enough and suffered them to gâ— on and prosper in their wickednesse but what was the reason because he would destroy them Justifying faith accompanied with good works IT is evident to all except others be made keepers of their Reason as now they are of their Liberties that the eye alone seeth in the body yet the eye which seeâ—h is not alone without the other senses that the Fore-finger alone pointeth yet that finger is not alone on the hand that the Hammer alone striketh on the Bell yet the hammer that striketh is not alone in the Clock that the heat alone in the fire burneth yet that heat is not alone without light that the Helm alone guideth the Ship and not the Tackling yet the helm is not alone nor without the â—ackling In a compound Electuary Rubarb onely purgeth choler yet the Rubarb is not alone there without other Ingredients Thus we are to conceive that though faith alone doth justifie yet that faith which justifieth is not alone but joyned with charity and good works St. Bernard's distinction of Via regni and Causa regnandi cleareth the truth in this point Though good works are not the cause why God crowneth us yet we must take them in our way to Heaven or else we shall never come there It is as impious to deny the necessity as to maintain the merit of good works Talkers and not doers of Religion are to be condemned IT is a custom in Germany that in the evening when a candle is first lighted or brought into a Room they say Deus det vobis lucem aeternam God grant light eternal And it is usual in many parts of this Kingdom to say God grant us the light of Heaven The custom is good and the words warrantable but were the light of Heaven more in our hearts and less in our tongues there woâ—â—d be fewer works of darkness in our lives and conversations We speak of the light of Heaven and wish for the light of Heaven and we talk of new lights to heaven but all this is like that silly Actor in the Comedy that cryed out with his finger pointed to the Earth and his eye to Heaâ—en Encoelum ôterra Heaven is in our mouth but Earth in our hearts We are Heteroclitâ—s in Religion not reas but nominals in profession The endeavours of Christ are for peace IT is too usual with men the wiser they are the more to be turbuleâ—t and disquieters of the State and the more power they have the more to tyrannize and lord it over their fellow Subjects For such men do seldom suffer themselves to be guided or governed by the Counsels and dictates of others and run head-long of themselves swayed by a kind of impulsive providence and so care not but to please their own fancy no matter whom they displease besides But it is not so with Christ he that is Wisdome it self that is wonderful for Counsel mighty for Power bends both his wisdom and his power and his counsel to work peace that peace which is the portion of his people the inheritance of his Church which none can partake of but those that are true members thereof Study of the Tongues to be encouraged DAvid made a Statute in Israel that they who tarryed by the stuffe should part alike with those who went to battel The Professors of the Tongues are they who keep the stuffe and they should be as well rewarded as they who go into the field and fight in the Ministery The anger or wrath of God best appeased when the sinner appeareth with Christ in his armes THemistocles understanding that King Admetus was highly displeased with him took up his young son into his armes and treated with the Father holding that his darling in his bosom and thereby appeased the King's wrath God is at this time offended with us and hath a controversie with us there is no
the Farms the pleasures the profits and preferments that men are so fast glued unto that they have hardly leisure to entertain a thought of any goodness Goodness and Greatness seldom meet together IN our natural bodies the more fat there is the lesser blood in the veins and consequently the fewer spirits and so in our fields aboundance of wet breeds aboundance of tares and consequently great scarcity of Corn And is it not so with our souls The more of God's blessing and wealth the more weeds of carnality and vanity and the more rich to the world the less righteous to God commonly What meant Apuleius to say that Ubi uber ibi tuber but to signifie that pride and arrogance are companions to plenty And what made Solomon to pray against fulness Prov. 30. but to shew that as they must have good brains that will carry much drink so they must have extraordinary souls that will not be overcome with the world Goodness and greatness do seldom meet together as Asdrubal Haedeus said in Livy Rarò simul hominibus bona fortuna bonaque mens datur Who is the man except it be one of a thousand Cui praesens faelicitas si arrisit non irrisit but if the world ran in upon him he would soon out-run it Perseverance is the Crown of all good actions WHatsoever is before the end it is a step whereby we climb to the top of salvation but it is not the uppermost griece whereby the highest part of the top may be taken hold of A man may be tumbled down from the ladder as well when he is within a round or two of the top as when he is in the midst or below the miâ—st And a man may make Shipwrack when he is within ken of land as when he is a thousand miles off What had it profited Peter to have escaped the first and second Watch if he had stuck at the iron gate and had not passed through that also VVho maketh account of land-oats that shead before the Harvest or of fruit that falls from the tree before it be ripe It is not to begin in the spirit and end in the slesh not a putting of the hand to the Plow and looking back but a constant perseverance to the end that shall be crowned Prayers of the godly the unanimity of them WE read of Ptolomeus Philadelphus King of Egypt that he caused the Bible to be translated by seventy Interpreters which seventy were severally disposed of in seventy several cells unknown each to other and yet they did so well agree in their several translations that there was no considerable difference betwixt them in rendring the Text an argument that they were acted by one and the same spirit Surely then it must needs be a great comfort to all good Christians when they shall call to mind what seventy nay seventy times seventy yea seventy hundreth yea seventy thousand which are peaceable in Israel which on the bended knees of their souls pray daily unto God for peace And though they know not the faces no not the names of one another have neither seen nor shall see one another till they meet together in Heaven yet they unite their votes and center their suffrages in the same thing that God would restore peace and order both in Church and State and to every particular member therein that we may yet live to have comfort one of another who no doubt shall have a comfortable return of their prayers in Gods due time The powerful effects of Rhetorical Elocution THe breath of a man hath more force in a Trunk and the wind a louder and sweeter sound in the Organ-pipe then in the open air So the matter of our speech and theam of our discourse which is conveyed through figures and forms of Art both sound sweeter to the ear and pierce deeper into the heart there is in them plus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more evidence and more efficacy they make a fuller expression and deeper impression then any plain rough-hewen long-cart-rope speeches or language whatsoever can do A Caveat for unworthy Communicants MR. Greenham in one of his Sermons speaking of Non-residents wisheth that this Inscription or Motto might be written on their study-doors without and walls within on all their books they look in beds they lie on tables they sit at c. The price of blood The price of blood The like were to be wished for to all that have been bad Communicants that in great letters it were written on their shop doors without walls within on all their doors on their day-books and debt-books and whatsoever objects are before their eyes The guilt of blood the guilt of blood even the guilt of the blood of the Lord Jesus Christ who dyed for them Every good Minister to speak a word in season opportunely EVery Husbandman as he hath so he observeth the seasons to sow his seed and his ground to cast his corn into some he soweth in the Autumn fall of the leaf some in the Spring and renewing of the year some in a dry season some in a wet some in a moist clay some in a sandy dry ground as the Holy Ghost speaketh He soweth the Fitches and the Cummin and casteth in Wheat by measure Esay 28. 25. Thus the spiritual Husbandman dealeth with the husbandry of his God he hath his seed for all seasons and for all grounds and all hearts some for the time of judgement some for the time of mercy some for the season of mirth and mourning as wet and dry seasons some for the birth and burial as for the Spring and Fall some for them who sorrow in Sion and some for them that rejoyce in Jerusalem Esay 6. 2. Pardon of sins the onely comfort A Traitor that is condemned to death may have the liberty of the Tower to walk in and provisions of meat and drink appointed at the States charges yet he takes little comfort in either because his Treason is not pardoned and he expects daily to be drawn to execution Thus a man that hath the advantage of all these outward things if he want assurance of the pardon of his sins and of Gods love in Christ Jesus to his soul they will be but as miserable comforters to him and he cannot take any true delight in them The difference betwixt Sermons preached and Sermons printed SErmons preached are for the most part as showres of rain that water for the instant such as may tickle the ear and warm the affections and put the soul into a posture of obedience hence it is that men are oft-times Sermon-sick as some are Sea-sick very ill much troubled for the present but by and by all is well again as they were But printed sermons or other discourses are as snow that lies longer on the Earth
they are longer lived they preach when the Author cannot and which is more when he is not Sights as they come sooner to the eye than sounds to the ear so they abide longer Audible words are more transient visible works more permanent the one may make the ear more attentive but the other the memory more retentive both in themselves excelling Princes and Governors to be prudetinally qualified BE wise now therefore O Kings Psal. 2. Two kinds of wisdom are required in Kings and Princes wisdom or knowledge in God's matters otherwise called Divinity and wisdom or knowledge in worldly matters otherwise called Prudence or Policy Both are not onely like the two pillars that Solomon put in the porch of the Temple for ornament but also for special use like the hands of Aaron and Hur which did support the hands of Moses for the discomfiture of the Amalekites And good reason too for if they be pious onely in God's matters and be not otherwise prudent then they are fitter for the Common-weal of Plato then for the corrupt estate of Romulus for the Cloyster then for the Court again if they be prudent or politick onely and be not pious then they are fitter to be Kings of Babel where dwelleth confusion then of Jerusalem where Gods glory is seen and more rightly to be called the children of this world which goeth to nought and perisheth then the children of God who love truth in the inwards and care for none but for such as worship him from a pure heart with a good Conscience A sad thing to lose both soul and body at one and the same time DUdithius relates a sad story of one Bochna a Woman which had but two sons and whilst she was walking with the one towards the River she heard the other crying out and hasting back she found a knife sticking in his side which killed him immediately then she made haste to the other child but he in her absence was fallen into the River and drowned both lost at once This is our case every one of us hath two children a soul and a body a life temporal a life eternal What a heavy loss would it be to lose both these at once yet such is the sad condition of many that whilst they busie themselves to catch at the shadow and to set up a rest for their souls here in this world they lose both shadow and substance soul and body the rest of their souls here and the true souls of their eternal rest hereafter both together A good Magistrate or Minister is the support of the place where he lives MEn use to fence and defend to keep watch and ward over their corn-fields whilst the corn and fruits are in them unreaped ungathered but when the corn is inned and safe in the Barn then is open-tide as they say they lay all open throw in the fence and let in beasts of all kind nay sometimes they set fire on the stubble Thus every zealous Magistrate every godly Minister every good Christian is as it were a fence a hedge to that place that parish where they live and when they are once plucked up when they are taken away by death or otherwise removed that Kingdom that place that parish lyes open to all manner of ruin and destruction The certainty of Faith IN the midst of a tumultuous Sea the Nodes of the Compass remain unmoveable because they govern themselves not according to the winds but according to the influence of the Heavens And so the faith of the faithful remaineth firm amongst the rude agitations and distracted variations of the VVorld because it governeth it self not according to the instability of the affairs of this world but according to the promises of God which are from all Eternity The danger of unworthy Communicating IT is reported of Mr. Bolton a famous Divine and Minister of Kettering in Northampton-shire that calling for his children on his death-bed after some speech to them he concludes thus And I hope there is none of you will dare to meet me at Christ's tribunal in an unregenerate estate intimating the great and inevitable danger that must needs attend such a condition And it were to be wished that none would dare to meet at the Lord's Table in a sinful state which if they do and will with unhumbled and unhallowed hearts come unto that tent and as Sisera Iudg. 4. 19. take the milk and the butter the bread and the wine let them know that there is a nail and a hammer for them they eat and drink their own damnation A Minister to be careful in the delivery of God's message EArthly Kings and Magistrates are offended and good reason too if their subjects or servants shall do from them or in their names such messages as they send not or if their Ambassadors being limited by advertisements what they shall do and what they shall not do should negotiate to the contrary Then should all Ministers of Jesus Christ whose Ambassadors they are be careful in a very high degree that they deliver the whole counsel of God that they speak nothing but what they have in Commission otherwise they shall offend a Lord of more dreadfull majesty who is more jealâ—us of his glory and more able to punish then any earthly Kings or Magistrates whatsoever Graces lost in the soul are to be made up onely in Christ. THe Virgin Vestals of the Pagans from whence proceeded those many Cloysters of Nuns at this day had a continuall fire which if it hapened by any mischance to go out they might not give it light again but onely from the Sun Thus our natural clearness and purity of life being quite extinguished by the sin of Adam there 's no meanes under heaven to renew it we cannot kindle it again but at the Sun of Righteousness Christ Iesus our Lord to whom belongeth that which is said in Psalm 3. 6. The fountain of life is in thee c. Gods speciall love to his Children LOok upon the Sun how it casts light and heat upon all the World in his general course how it shineth upon the good and the bad with an equall influence but let its beames be but concentered in a burning-glass then it sets fire on the objectonely and passeth by all others And thus God in the Creation looketh upon all his Works with a generall love Erant omnia valdâ— bona they pleased him very well O but when he is pleased to cast the beams of his love and cause them to shine upon his Elect through Christ then it is that their hearts burn within them then it is that their affections are inflamed whereas others are but as it were a little warmed have a little shine of common graces cast upon them The strength of a true Christians love to Christ. IN our English Chronicles we read of the rare affection of Elianor the wife of Edward the first
to the eye diversity of objects If thou go to it in decent and seemly apparel shalt thou not see the like figure if dejected and in coorse Rayment will it not offer to thy view the same equal proportion Do but stretch thy self bend thy brow and run against it will it not resemble the like person and actions Where now is the change shall we conclude in the glass No for it is neither altered from the place nor in the nature Thus the change of love and affection is not in God but in respect of the object about which it is exercised if one day God seem to love us another day to hate us there is alteration within us first not any in the Lord we shall be sure to find a change but it must be when we do change our wayes but God never changeth such as we are to our selves such will he be to us if we run stubbornly against him he will walk stubbornly against us vvith the froward he will be froward but with the meek he will shew himselfe meekly yet one and the same God still in vvhom there is not the least shadow of change imaginable Adversity rather then Prosperity is the preserver of Piety PLutarch in his Book of Conjugal Precepts maketh use of that knovvn Parable hovv the Sun and the Wind vvere at variance whether of them should put a man beside the Cloak vvhich he had upon his back vvhile the wind blevv he held it the harder but the Sun with the strength of his beams made him throw it away from him And Ice we know that hangeth down from the eves of the House in frosty weather is able to endure the stormy blasts of the sharpest Nothern wind but when the Sun breaks our it melts and falls away Thus it is that Adversity and Necessity are rather preservers of Piety then plenty and prosperity Prosperity makes many men lay aside that clean vesture of purity and innocency which they buckled hard to them while they were trained up in the School of Affliction prosperity melts them down into vanity whilst adversity lifts them up into glory The thought of Gods omnipresence a great comfort in affliction THere is mention made of a company of poor Christians that were banished into some remote parts and one standing by seeing them passe along said That it was a very sad condition those poor people were in to be thus hurried from the society of men and to be made companions wth the beasts of the field True said another it were a sad condition indeed if they were carried to a place where they should not find their God but let them be of good chear God goes along with them and will exhibite the comforts of his presence whithersoever they go he is an infinite God and filleth all places Thus as every attribute of God is a breast of comfort not to be drawn dry so this of his omnipresence is none of the least that he is both where we are and where we are not he is in the midst of our enemies we think that they will even swallow us up alive but God our best friend is with them to confound all their devices and insatuate their Counsells our friends our relations of Wife and Children if they be taken hence God is with them and God is with us too on all occasions in all conditions he is ordering all things for his Childrens good The downfall of Piety and Learning to be deplored BOys Sisi the French Leiger in England enquiring what Books Dr. Whitguift then Archbishop of Canterbury had published was answered that he had onely set forth certain Books in defence of the Ecclesiastical Government and it was incidently told him beside That he had founded an Hospital and a School at Croydon in Surry uttered these words Profectò Hospitale ad sublevandam paupertatem erudiendam juâ—entutem sunt optimi libri quos Archiepiscopus scribere potuit Truly an Hospital to sustain the poor and a School to train up youth are the worthiest Books that an Archbishop could possibly set forth And certainly such was the piety such the charity of former times that in this Kingdom of ours a man might have run and read in many such Books the Founders bounty and Munificence witnesse those Ramahs those Schools for the Prophets those Colledges in both the Universities so well filled so orderly governed and so richly endowed But of late how faintly did those streams run which were wont to make glad the City of our God How were those breasts dryed up that once nurst up so many Kiriath-Sepher made Kiriath-Havala a Kingdom of learning fairly onwards on the way to be made a Kingdom of ignorance and Seminaries of sound learning and saving knowledge likely to be Seedâ—plots of barbarous ignorance and intolerable presumption The exceeding bounty of God WE read of a Duke of Millain that marrying his daughter to a son of England he made a dinner of thirty courses and at every course gave so many gifts to every guest at the Table as there were dishes in the course This you 'l say was rich and Royal entertainment great bounty yet God gives much more largely Earthly Princes are fain to measure out their gifts why because their stock is like themselves finite but the Treasury of God's bounty is puteus inexhaustibilis never to be drawn dry It is he that gives the King his Royalty the Nobleâ—man his Honour the Captain his strength the Rich man his wealth c. And as Nathan said to David If all this were too little he would give yet much more To wait with Patience God's leisure DAvid being assured that he should see the goodness of the Lord in the land of the living did not faint but expect with patience the time appointed Psal. 27. 13. The Husbandman patiently expecteth the time of Harvest The Mariner waits with content for wind and tide and the VVatch-man for the dawning of the day So must the faithful learn patience in all their troubles not to make haste or mourn as men without hope but tarry the Lords leisure and he in the fittest season will comfort their drooping souls He that shall come will come and will not tarry Heb. 〈◊〉 To be mindful of the day of Death IT is written of the Philosophers called Brachmanni that they were so much given to think of their latter end that they had their graves alwayes open before their gates that both going out and coming in they might be mindful of their death And it is reported of the women in the Isle of Man that the first Web they make is their winding sheet wherewith at their going abroad they usually guird themselves to shew that they are mindful of their Mortality And thus though we have not our graves digged before our eyes nor carry about us the ugly gastly picture of death yet let us carry
meal And Abraham did strew ashes in his memory saying I will speak unto my Lord though I be but dust and ashes Gen. 18. 27. And thus do all the faithful remembering they shall be one day turned to dust and ashes that so seeing and marking the footsteps of death how it continually cometh and steals away their strength as Bells Priests did the meal how it daily eateth up and wasteth and consumeth their life they may be alwayes prepared for it Patiently to wait God's leisure VVHen a Hushandman hath thrown his seed into the ground he doth not look to see it the same day again much less to reap it the same day as one saith of the Hyberborean people for North That they sow shortly after the Sun-rising and reap before the Sun-set that is because the whole half year is one continued day with them No he expects not the next day nor the next week neither to see it above ground but he is content to wait patiently till the year come about and is glad when he sees after a moneths time it may be that it begins to peepe out of the ground living in hope still of the further growth of it and to enjoy at length after the spire and blade a full ear and a plentiful Harvest Thus every child of God must learn to wait God's leisure What though he hath prayed long yet not a word of comfort no return at all appears yet let him pray still What though he sees not for a long time after much mortification but a slender growth of spiritual joy in his heart nay scarce any glimpse any sight at all yet let him not be dismayed or discouraged therefore but live in hope as the Husbandman doth of a further encrease and a full crop at length when God shall see it good and most advantagious for his spiritual state and condition A good man will be a good Example to others VVHen Diogenes saw a bungling Archer shoot he went as fast as he could to the mark The lookers on wondred what he meant to do in so doing He answered To make sure that he might not be hit for this fellow saies he never means to come neer the mark And thus must we do when we see prophane straglers starting aside like a broken bow and roving a great way wide in their lives and conversations we must presently run to the mark that not onely we may keep our selves safe from the danger of their ill Example but also we may give â—im as it were to others by our good example and direct them that they be neither wide nor short of the mark intended Mortification of sin breedeth sense of sin NEmâ— aegrè molitur artus suos A living member is not burthensom to the body A mans arms are not any burthen to him though otherwise massy and weighty but a withered arm or a limb mortified hangeth like a lump of lead on it Thus so long as sin liveth in the soul unkilled wholly and unmortified as yet so long our corruption is nothing at all cumbersome unto us but when it is once mortified in a man it beginneth to grow burthensome unto him and to hang like a lump of dead flesh on his soul and then beginneth the poor soul pestered and oppressed with the weight of it to cry out with the Apostle O wretched man that I am when shall I be once freed from this body of sin Rom. 7. 24. How to take our pleasures and serve God too IT is reported of one Leonides a Captain who perceiving his Souldiers left their watch upon the City-walls and did nothing all the day long but quaffe and tipple in Ale-houses neer adjoining commanded that the Ale-houses should be removed from that place where they stood and set up close by the walls That seeing the Souldiers would never keep out of them at the least they might as well watch as drink in them So because pleasure we must needs have and we cannot be kept from it God hath appointed that we should take delight enough and yet serve him never a whit the less for it is no part of Gods meaning when we enter into his sweet service that we should abandon all delight but that onely we should change the cause of our delight delight of the service of sin into a delight in the service of God Isaac must be sacrificed not the Ram all Rammish and rank desires of the world not Isaac i. e. all spiritual laughter all ghostly joy all heavenly delight and pleasure Consideration of Gods Omnipresence to be the Sinners curb CAmbden in his Britannia maketh mention of a great high Hill in Staffordshire called Weever under which there is a little Village called Wotton Now this Village being seated in so sad a dreary dolesom place the Sun not shining into it any further then on the tops of the houses by reason of the height of the hills over-topping it the people of the place have been observed to chant out this note Wotton under Weever Where God came never This now were an excellent place for a rapacious rich man to make a purchase of and then to plant a Colony there where God came never A good place for Drunkards to swill in for Epicures to surfeit in for the voluptuous to take pleasure in for the Prodigall to riot in c But let them all know that God is at Wotton and God is with them all in all places at all times every where included no where excluded Whither shall 〈◊〉 fly said David from thy presence The readiest way to get Riches is to trust God for them SOlomon desired wisdom of the Lord but for outward things his prayer was that he might have a mean Estate the Lord gave him wisdome which his heart so much desired and Riches also which he did not once desire Abraham gave unto the Lord Isacc his Son which when the Lord did behold he gave him his Son again And thus must we do The readiest way to obtain life is to be heartily well contented either to live or dye and to commit our selves unto the Lord and for these outward things the very ready way to obtain them is to give them up wholly to his hands so that when we least desire them we shall have them and when we freely give them up to him we shall sooner have them again Time ill spent SIR Francis Drake though a curious searcher after the Revolution of time in three years sayling about the World through the variations of several Climates lost one whole day which was scarce considerable in so long a time It is to be feared that there are many amongst us that lose a day in every week one in seaven neglecting the Sabbath nay every day in the week not once thinking on God or any goodness at all The worlds hard censure of the Godly Man IF some silly Astrologaster
or silly fellow to undertake But the Minister as St. Bernard hath well observed hath the charge of those souls in his Congregation whom Christ loved more then his blood for he was no unwise Merchant who gave that to redeem them and therefore he who should have to do with these should be no Baby for knowledge and understanding The Consideration of death will cure all distempers THe hand of a dead man as they say stroaking the part cures the Tympany And certainly the consideration of death is a present means to cure the swelling of Pride in the most high-minded it will levell the aspiring thoughts of the most ambitious In this life many things make a distance between men and women as the greatness of birth the freeness of education the abundance of wealth alliance honours and preferments But death makes all even Respice sepulchra c. saith St. Augustine Survey mens graves and tell me then who is beautiful and who deformed all there have hollow eyes flat noses and gastly looks tell me who is rich and who is poor all there wear the same weeds their winding-sheets Tell me who is noble who is rich and who is base the worms claim kindred of all Tell me who is well housed and who ill all there are bestowed in dark and dankish rooms under ground And if this will not satisfie take a sieve and sift their dust and tell me which is which It is granted that there is some difference in dust there is powder of Diamonds Princely dust gold dust the remains of Noblemen Pin dust thâ— reliques of the Tradesman Saw dust the remains of the labouring man common dust the remains of the vulgar which have no quality or profession to distinguish them yet all is but dust one and the same dust The consideration of this will allay the heat of all distempered spirits How to use the things of this World AS a Traveller with his staffe in his journey as long as it doth further him so long he will carry it with him but when it hinders him then he casts it away So must we do with the things of this world as long as they are helps to further and fit us for the Kingdom of Heaven but if they be any hinderance to the regiment of Christ we must renounce them and cast them away be they never so pretious unto us Slandering of our Brother the danger thereof A Mans good name is like a piece of white paper which if once blotted will very hardly be got out again so as to leave no print of it behind It is like a Merchants estate long a getting but lost in a moment and when it is lost in the bottom of the Sea how shall it ever be recovered again What care how circumspect then ought men to be in what they say of their brother not to steal and murder his good name which is as precious as life it selfe And so to do is a sin that God will not pardon unless the Party that is guilty make restitution which is a work not easie to be done yet God will accept of endeavours if faithful and industrious An unregenerate Man a careless Man THe Infant while it lyeth in the dark prison of the Mothers wombe never quatcheth nor weepeâ—h but as soon as ever it cometh out of the wombe into the light it knits the brows and wrings the eyes and cryes and takes on Even so the child of God whilst it is yet kept in the dark of ignorance in his unregenerate estate never cryeth to his Father nor weepeth for his sin but as soon as the light of Grace shineth upon him he bewaileth his grievous misery and never thinketh that he hath filled his cup with tears full enough Curiosity in the hearing of Gods word condemned IF a man should come to a Table furnished with variety of Dishes and he should passe over the most wholesome nourishing meat and fall a pidling and picking here and there upon Kickshawes and puff-past that had little or no substance in them should not we judge such a man to be sick and queazy stomacked So when God by the mouthes of his Ministers presents us with wholesome doctrine with meat fit for men and we should passe it over and not rest satisfied but with new coyn'd phrases and quaint expressions would not this savour of great distemper There were the Israelites nothing would down with them but Quailes no wholesome dyet they must have picking meat birds to feed upon but they were paid for it they had their bellies full in the end Surely then a heavy judgement hangs over this Nation of ours in this very thing we must have quailes too new lights nâ—w waies new doctrines God affords wholesome meat fit for our appetites but we must have it fit for our lusts we do not receive the truth in the love of the truth we come to Church to please our humours and tickle our ears and it is just with God that we should be delivered up to all loose opinions An humble heart a contented heart THe Sheep can live upon the bare commons where the fat Oxe would be starved A dinner of green herbs relisheth well on the poor mans palate whereas a stalled Ox is but a coorse dish for the rich mans stomack Thus an humble heart is content with a mean condition takes up with hard commons which a proud spirit would murmur at and scorn to be owned by Jobs true Heraldry EZekiel in one of his Visions sets out unto us twenty five young men so besotted and ravished in beholding the Sun that with their backs towards the Temple of the Lord and their faces towards the East they must needs worship the Sun which by way of exposition signifieth the adoring of the glory of their birth Such are many among us which are much taken with the nobleness of their lineage and out of a desire they have to make good their descent and beginning they multiply Coats hang up Escocheons blazen forth their Armes tell the large History of their Pedigrees and Geneolagies and many times most of them meer lies and fables but Iob was a better Herald then any of these that thus gloried in the gold that onely glisters he makes Corruption his Father and the wormes his Mother and Sister Chap. 17. v. 14. Busie-bodies condemned AS in an Orchard there is variety of fruit Apple-trees Pear-trees Plum-trees c. and every tree endeavours to suck juice answerable to his kind that it may bear such a fruit and an Apple-tree doth not turn a Plum-tree nor a Plum-tree a Cherry-tree c. but every Tree contents its selfe to be of its own kind So in the Church and Common-wealth there are varieties of callings Pastors People Magistrates Subjects some higher some lower And here now every man is to walk as he is called of God and learn what belongs thereunto
surer then the bonds of Grace We call on God our Father we acknowledge or should do one Church our Mother we suck the same breasâ—s of the Old and New Testament we are bred up in the same School of the Cross fed at the same Table of the Lord incorporated into the same Communion of Saints If these and the like considerations cannot knit our hearts in love one to another the very Heathens will rise up in Iudgement against us and condemn us The winning of a Soul unto God very acceptable with God MEmorable is the story of Pyrrhias a Merchant of Ithaca who on a time seeing an aged man captive in a Pyrats Ship took compassion on him and redeemed him and with him bought likewise his Commodity which the Pyrat had taken from him being certain â—arrels of pitch The old man perceiving that not for any service that he could do him nor for the gain of his commodity but meerly out of charity Pyrrhias had done this presently discovered unto him a great mass of Treasure hidden in the pitch whereby he grew exceeding wealthy having not without divine providence obtained an answerable blessing for so good an act of Piety Now if God so bountifully requite the Redemption of a poor old man de servitute corporeâ from a corporal servitude how much rather should every man contend to the utmost of his power Ministers in the Pulpit Magistrates on their benches Masters in their families every one by a good example to win a soul unto God to â—edeem his Brother from the thraldom of the Devil which is to save a soul from death And for which they shall be honoured with the name of Saviours and their reward shall be that they shall shine like stars for ever and ever The great difficulty of forgiving one another IT is worthy observation and such as are conversant amongst little children know it to be true That when they are taught to say the Lords Prayer they are usually out at that Petition Forgive us our trespasses as we forgive them that trespass against us The reason is because of the harshnesse of the sound the reiteration of one and the same words the multiplicity of the Consonants and the like It were to be wished that that which they are so often out at we could be more frequently in at that what is not easie for their shallow heads to conceive may not be too hard for our more experimental hearts to practise But it is hard indeed why else did Christ make a Comment on that Petition passing by the other five when he taught his Disciples to pray And hence it is that injuries are registred in sheets of Marble to all Posterity whilst benefits are written in the sand ready to be dashed out by the foot of the next that passeth by Death is the true Christians advantage AS that Ass called Cumanus Ass jetting up and down in a Lions skin did for a time much terrifie his Master but afterwards being descryed did benefit him very much Thus Death by the death of Christ stands like a silly Ass having his Lions skin pulled over his ears and is so far from terrifying any that it benefits all true Christians because by it they rest from their labours and if they be oppressed with cares and troubles of the world perplexed distracted in the midst of a crooked and froward generation let but death come they have their Quietus est and are discharged The great danger of not listning to the Word preached THe Romane Senators conspired against Iulius Caoesar to kill him That very next morning Artemidorus Caoesars friend delivered him a paper desiring him to peruse it wherein the whole plot was discovered But Caoesar complemented away his life being so taken up to return the salutations of such people as met him in the way that he pocketed the paper among other Petitions as unconcerned therein and so going to the Senate house was there slain Thus the World the Flesh and Devil have a design for the destruction of Men Ministers such as watch for their good bring a Letter of advice Gods word wherein all the conspiracie is revealed but who doth believe their report Most men are so busie and taken up with worldly delights that they are not at leisure to listen to them or read the letter but thus alas run headlong to their own destruction Vniversal Repentance WE commend Prisoners for their wisdom who knowing they are guilty more wayes then one desire that all the Indictments may be brought in against them before the Verdict pass upon them that so they might be throughly discharged So he that arraigneth himself before the Bar of God's Iustice should not leave any thing unrepented of whereof he knoweth himself guilty nor conceal any part of his misery that needeth the help of God's mercy Prudence and worldly Policy uncertain THe Chirurgion that dealeth with an outward wound seeth what he doth and can tell whether he can heal it or no and in what time but he that is to make an incision within the body be it for the Stone or the like disease he doth but as it were grope in the dark and may as well take hold of that he should not as of that which he would And the Artizan that worketh in his shop and hath his tools about him can promise to make up his dayes work to his best advantage But the Merchant Adventurer that is to cut the Seas and hath need of one wind to bring him out of the Haven another to bring him out to the Lands end another perhaps to bring him to the place of Traffick where he would be he can promise nothing neither touching his return neither touching the making of his Commodity but as the wind and the weather and the men of War by the way and as the honesty and skill of them whom he tradeth with shall give him leave Juâ—â— so it fareth in matters of prudence and worldly Policy they are conjectural they are not demonstrative and therefore there is no Science of them they have need of concurrence of many causes that are casual of many mens minds that are mutable therefore uncertain not to be built upon Matter enough within us to condemn us PIso one of the Roman Generalls to shew the bloody humour that was in him commanded that a Souldier should be put to death for returning without his fellow with whom he went from the Camp saying that he had killed him The Captain who had the charge to execute this poor Souldier when he saw his fellow coming which had been missed before did spare the first mans life upon this Piso finds matter to take away the lives of all three Hear his worthy reason for it You are a man condemned saith he unto the first my sentence was passed on you and therefore you shall dye then turning him to the second you were the
good of others we see it in the frame of the whole world in Heaven and in Earth neither of them is more beautiful then usefull yea the more glorious the more commodious are the parts of the great World which should make this Microcosm this little world of ours blush if we use our endowments as many do their Garments for pride and not for profit that fools may gaze on us and no body be the better for us The health of the Soul is the true health of the body THe Earth is a huge Globe made to be the Nurcery of Plants Herbs Birds c. While the Sun shineth upon them comfortably How cheerfully doe all things look how well do they prove and prosper but remove the Sun from it as in winter or Eclipse the beams thereof how squalid is the face thereof how do all things languish and die Even so fareth it between our Souls and our Bodies according to the influence of the soul is the true health and strength of the body Our bodies may be then said to be in good liking and Summer-like when they be cherished by our souls but if our souls neglect them then they grow Winter-like and droop Sorrows in this life not comparable to the joyes of the other life AS the Globe of the Earth which improperly for his great show and bignesse we tearm the World and is after the Mathematician's accompt many thousands of miles in compaâ—ss yet being compared unto the greatnesse of the starry Skie's circumference is but a Center or a little prick So the troubles and afflictions and sorrows of this life temporall in respect of the joyes eternall in the world to come bears not any proportion but are to be reputed as nothing or as a dark cloud that cometh and goeth in a moment Dangerous to pry into Gods Counsells and Secrets WIse Solomon sayes The light is a pleasant thing and so certainly it is but there is no true outward light which proceedeth not from some fire The light of that fire is not more pleasing then the fire of that light is dangerous and that pleasure doth not more draw on our fight then that danger forbids our approach How foolish then is that fly that in the love and admiration of the Candle-light will know no distance but puts it selfe heedlesly into that flame whereinâ— it perisheth How many bouts it fetcheth every one nearer then other ere it make the last adventure And so the merciless fire taking no notice of the affection of an over-fond Clyent sindgeth his wings and suddanly consumes it Thus do those bold and busie spirits who will needs draw too near unto that inaccessible Light and look into things too wonderfull for them so long do they hover about the secret Counsels of the Almighty till the wings of their presumptuous conceits be scorched and their daring curiosity hath paid them with everlasting destruction We die daily IErusalem was once finally sacked by Titus and Vespasian where besides an infinite number which were otherwise spoiled ten hundreth thousand Men were down-right 〈◊〉 by the sword altogether as Iosephus a Greek Writer and Iosâ—â—pus an Hebrew Author â—estifie But that which happened oâ—ce to them happeneth every day to us We dye daily 1 Cor. 15. 31. How faith justifieth alone Bethulia is in danger of Holofernes the terror of the East as we are or ought to be of the justice of God and as the strength of Bethulia was thought too weak to encounter him so all our Obedience to the Law of God is weak and insufficient to defend us Iudeth undertakes for the people of the City Faith for us Iudeth goes accompanied with her Hand-maids Faith with her Works and though the eyes of her Hand-maid were ever towards her Lady to carry the Scrip c. yet in performing the act of deliverance Iudeth is alone her Maid standing and waiting at the door not so much as setting her foot within the Chamber door Thus it is that faith goeth formost and good works follow after and although our love and obedience be as attendant to Faith as ever that servant was to Iudeth yet in performing the mighty Act of deliverance acquitting the conscience from the curse of the Law pacifying the anger of God and presenting us blameless before his holy eyes all which standeth in the apprehension of the merits of Christ Iesus and a stedfast perswasion that he hath assured for us Faith is soly and wholly alonâ— our VVâ—rks not claiming any part in that sacred action To be mercifully minded is praise-worthy APpius in the Roman story was a very great Oppressor of the liberties of the Commons and particularly he took away all appeals to the People in case of life and death Not long after this decree he being called in question for forcing the Wife of Virginius found all the Bench of Iudges against him and was constrained for saving his life to prefer an appeal to the people which was denyed him with great shouts and out-cryes of all saying Ecce provocat qui provocaâ—ionem sustulit he is forced to appeal who by barring all appeals in case of life and death was the death of many a man Thus Iustice revenged Mercies quarrel upon this unmerciful man and certainly if we expect mercy at the hands of God or Man we must shew mercy for there shall be judgement without mercy to him that will shew no mercy and that happeneth many times even in this life when God is pleased to reckon with hard hearted men that have no bowells of compassion To do as we would be done by DO as you would be done by is a golden Rule If the Iudge that sits on the Bench the Landlord that deals with his Tenant the Tradesman that venteth his commodities and every man that dealeth with another did square his carriage by this Rule there would be much less wrong in society and much more comfort in mens consciences for pulcher liber cor tuum every man beareth in his own bosom a fair Table-book engraven legibly by the finger of nature wherein if he would read he might learn without any other help what usage is fit for his neighbour and if men were as prompt Scholars in learning active charity as they are acute Doctors and Teachers of the Passive of that charity they expect from others the Moralists and Casuists might save much of their pains in discoursing and determining our mutual duties Wisdom of the World proves folly CRuelty is forbidden Courage is commanded we may partake the gâ—od of the Lion but not the evil of the Lion It was and is a gross mistake a very large conceit of Nicholas the Florentine to think that those properties of the Dove to be without guil have been the bane of Christendom whilst the enemies thereof have taken advantage of their simplicity to ensnare them and of their pitty to devour
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
Commonwealth doth prosper but no sooner doth the Subject break these bonds but a civill putrefaction enters which maketh way to the ruine of a State whoreth every mans particular interest is hazarded with the whole the remedy where of is the work of judgement but it must be attended with Justice also not the Kings affections but his Lawes must moderate his Iudgement and the medicine must be fitted to the Disease otherwise if the scales of Iustice do not firft weigh the merits of the cause the Judgement will as much disquiet the State as discontent the party judged All have not the same measure of Christ. CHrist hath the fulnesse of Grace we but every one his proportion according to our capacities even as from the Sun every man receives a beam of the same kind though not the same beam or from a tree every Man gathereth an apple though not the same apple or out of a River every Man drinketh a draught of the same water but not the same draught of water Even so all do partake of the same Christ but not in the same measure And no Man whole Christ by whole I mean totum Christi though every man doth receive him whole that is totum Christum Every man hath Christ alike intensivè though extensivè all have him not alike and yet extensivè too every Man hath his full measure as it was in Manna He that gathered more had not too much and he that gathered less had enough Ministers to teach as well the practice as the knowledge of Religion A Discreet School-master doth not only teach his Schollers Grammer rules whereby for example true Latine may be made but he teacheth them also to make true Latine according to those Rules neither doth he think his paines bestowed to any purpose till his Schollers can do that Even so a discreet Minister must teach his people not onely how to know but how to do their duty to turn their Science into Conscience so to learn Christ as to become Christians Christians in S. Paulâ— sense For certainly he is a very trewant in Christ's School whose life doth not expresse his learning that is not a doer as well as a hearer of the Word Iustice described TRavailers write Nath Chytreus by name that in Padua Iustic◠〈…〉 in a publique place between a pair of scales and a sword aâ—cording to the old manner with these two Verses proceeding from her mouth Reddo cuique suum sanctis legibus omne Concilio mortale genus ne crimine vivat The Verses are but clowter-like unworthy such an University as Padua is renowned to be but the sense is good and for the shortnesse of them they may be the better remembred I give saith Iustice to every man his own I prâ—cure and win all men to be subject unto godly Lawes left otherwise they should prove criminall that is grievous transgressors Were it otherwise Servants would be on horse-back and Masters even Princes on foot Like People like Priest Like Buyer like Seller Like Borrower like Lender as Esay again saith Nay then no buyer no seller or borrower or lender but all upon snatching and catching and rifling and plundering and rapine and wrong and blood touching blood The Minister's labour though in succesful yet rewarded by God THe Minister's labour whether it hit or miss is accepted of the Lord l For as he who perswadeth to evill be it Heresie or Treason is punished accordingly although he do not prevail because he intended it because he did labour it So he that doth his best to win Men to Heaven though he effecteth not what he desired though he hath laboured in vain and spent his slrength in vain yet he shall be accepied and his reward shall be with his God The happy meeting of Body and Soul in the Resurrection WHen we pluck down a house with intent to new build it or repair the ruines of it we warne the Inhaditants out of it least they should be soyled with the dust and rubbish or offended with the noise and so for a time provide some other place for them but when we have new trimmed and dressed up the House then we bring them back to a better habitation Thus God when he overturneth this rotten roome of our flesh calleth out the Soul for a little time and lodgeth it with himselfe in some corner of his Kingdom but repairesh the bracks of our bodies against the Resurrection and then having made them decent yea glorious and incorruptible he doth put our Soules back again into their acquainted Mansions The Popes policy to advance his Holiness ONe Psapho dwelling in the parts of Lybia desirous to be canonized a God took a sort of prating birds and secretly taught them to sing this one note Psapho is a great God and having their lesson perfectly let them fly into the woods and hills adjoyning where continuing their song other birds by imitation learned the same till all the hedge-rowes rang with nothing but Psapho's diety The Country people hearing the Birds but ignorant of this fraud thought Psapho to be a God indeed and began to worship him The same is the Popes practice desirous to effect his ambition and shew himselfe to be a God he maintaines a sort of discontented English fugitives in his Seminaries as it were in so many cages where dyeting them for the nonce he easily teaches them what tune he pleaseth and having so done takes off their bâ—lls and sends them home again where filling every hedge and outhouse with their tunes no marvail if other birds of the samefeather and as wise as themselves by conversing with them do the like The power of Faith reviving the deadly sin-sick soul. VVHen the Israelites were in burying a Man for fear of the Souldiers of the Moabites they cast him for haste into the sepulchre of Elisha Now the dead Man assoon as he was down and had touched the body of the Prophet he recovered and stood upon his feet So let a Man that is dead in sin be cast into the grave of Christ that is let him by faith but touch Christ dead and buried it will so come to passe that he shall be raised from death and bondage of sin to become a new man To sin against the mercies of God is to double our Sins HE that sins against the mercies of God fights against God with his own weapons which must needs provoke God Suppose a Man should come into a Smiths shop and take up the Smiths own Hammer and knock him on the head this were to commit a double sin not onely to kill the Smith but to kill him with his own Hammer Such a double sin are they guilty of who the more wit they have the more they plot against God and the more wealth and health and honour they have the more they despise God and his Commandements with
perfect in an instant As wounds are easily taken but not easily cured so are sins quickly contracted but not quickly purged Sins are compared to scum Ezel 24. 6. and meat will aske some good boyling before all the scum be out of it to Dross Isai. 1. 22. and Mettals and they must be long in the fire before they be refined and lastly to spots and stains Jud. 12 which if they be deep in a Garment will not be fetched out but with the Fullers sope neither are such Garments scoured without a great deal of toyl that which is bred in the bone will hardly be got out of the flesh Sanctification therefore is wrought by degrees there must be many a sigh many a tear many a groan before we come to a full height and stature in Christ Iesus To be thankfull unto God at all times especially in Prosperitie IT was a fault both noted and condemned in the Carthagenians that whereas they were sprung from Tyrus and used yearly to send then Tenth or Tythe of their incomes to Hercules the peculiar God of the Tyrians which custom they observed whilst their commodities were small but neglected after wards when they grew to be Masters of greater matters to send at all and so by little and little to condemn that Hercules their God In the service of the true God let this be never said of Christians that they should so far forget themselves that when God hath raifed them out of the dust and set them on the Thrones of Justice when he loadeth them with benefits that they should load him with unthankfulness but rather as their riches do encrease to honour him with that substance and as they rise in temporal preferment so to raise themselves up unto Him by an humble acknowledgement from whom onely and by whose blessing it is that they enjoy what they have so received To be carefull for our Souls good IT is methinks a very preposterous course that many Men take in the World Those that have children are very careful and diligent to bring them up as it is fit they should under some Mans tuition And if they have Cattel Sheep or Oxen they provide Neat-heards and shepheards to keep them but in the mean time unum necessarium for the good of their own souls they have no care at all they may sink or swim or do what they will A strange blindnesse or madnesse like the Gadarens to have more mind of their hoggs then of Christ more thoughts of their Cattle then of their Souls Learn we therefore of Christ to commit our soules into the hands of God To be alwaies prepared for Death THere is a story of a certain Man pursued by an Unicorne who in his flight falls into a Dungeon and in his fall he takes hold and hangs by the arm of a Tree growing on the side of the pit or dungeon Now as he thus hangs looking downward he sees two wâ—rms gnawing at the root of the Tree and as he looks upward he sees an Hive of most sweet honey whereupon he climbes up unto it and sitting by it feeds thereon In the mean season whilst he is thus sitting the two wormes gnaw in pieces the root of the Tree which done down falls both Tree and Man and all into the bottom of the Dungeon Now this Unicorne is Death the Man that flyes is every man living the pit over which he hangs is Hell the arm of the Tree is life its selfe the two worms are day and night the continuance whereof is the whole life of Man the hive of honey is the pleasures and profits and honours of this world to which when Men wholly give up themselves not considering their ends till the root that is this temporall life be cut off they plunge themselves quite into the gulph of Hell Preparation therefore for death is not to be deferred till the time of death but rather we must be ready every day to entertain it God will have the whole heart in his service MAster Cambden reports of one Redwald King of the East Saxons the first Prince of this Nation that was baptized yet in the same Church he had one Altar for Christian Religion another for that of the Heathens And many such false worshippers of God there are to be found amongst us such as divide the Rooms of theis Souls betwixt God and the Devil that swear by God and Malcan that sometimes pray and sometimes curse that halt betwixt God and Baal meer Heteroclites in Religion But God cannot endure this division he will not have thy threshold to stand by his threshold he will have all thy heart he cares not for half if it and the Devil have the other A good Sermon not to be so much questioned as practised AS it is no good manners for him that hath good Venison set before him on the Table to ask from whence it came but rather fairly fall to it So a good Christian hearing an excelllent Sermon he never enquires whence the Preacher had it or whether it were not before in print but at every point that concerns himselfe he turns down a leaf in his heart and falls aboard to practise it Gods goodness ought to procure Mans thankfulnesse THe Patriark Iacob pondering in his mind Gods exceeding great care to him in his Pilgrimage breaks forth into this excellent Confession I am not worthy of the least of all thy mercies and all thy truth which thou hast shewed unto thy servant for with my staffe came I over this Jordan and now I have gotten two bands Even so may many a Man say with Iacob I came to such or such a place in a poor leathern suit with a stick in my hand onely destitute of means and money yet Almighty God hath so blessed me that I now possess two bands Wife Children and servants and for further employment I that was scarce worthy to sit with the Dogs of the flock am now taken out of the dust and lifted out of the mire to sit mith Princes of the People Blessed be the name of the Lord. Strange sins strange punishments HAd any man beheld Sodom in the beauty thereof and had the Angel told him that the same should be suddainly destroyed by a merciless Element he would certainly have concluded that Sodom should have been drowned led thereunto by these considerations First It was scituated in the plain of Iordan a flat low levell Country 2. It was well watered every where and where alwaies there is water enough there may sometimes be too much 3. Iordan had a quality in the first moneth to overflow all his banks But not one drop of moisture is spilt on Sodom it is burnt to ashes How wide then are our Conjectures when they ghess at Gods Iudgements How far are his waies above our apprehensions Especially when wicked men with the Sodomites wander
infest the whole and like a breach made in the walls of a city besieged they will let in the enemy to destroy it Nay though there should be a Kingdom of Saints if differences and distractions get within that Kingdome they will like the worm in Ionah's Gourd eat up all the happinesse of it in one night Not to continue angry THe English by command from William the Conquerour alwaies raked up their fires and put out their candles when the Curfew-bell was rung some part of which laudable custome of those times remaineth yet in the ringing of our eight or nine a clock bell Let it then mind us thus much that the Sun go not down upon our wrath let it not carry newes to the Antipodes in another world of our revengefull nature but rather quench all sparks of anger rake up all heat of passion that may arise within us The great State of Heaven WHen Cyneas the Ambassadour of Pyrrhus after his return from Rome was asked by his Master What he thought of the City and State He answered and said That it seemed to him to be Respublica Regum a State of none but great Statesmen and a Common-wealth of Kings Such is Heaven no other than a Parliament of Emperours a Common-wealth of Kings every humble faithfull soul in that Kingdom is Co-heir with Christ hath a Robe of honour and a Scepter of power and a Throne of majesty and a Crown of glory Every man to be active in his place HE is not worthy to be a Member of a State by whom the State is no whit bettered The Romans well understood this when they instituted their Censors to enquire into every mans course of life and to note them carbone nigro with a character of infamy that could not give some good aâ—count of their life It is a thing pittifull to consider how many there are in this Land of ours whose glory is their shame the very drones and cumber-grounds of their country the Chronicle of whose life was long since summed up by the Poet Nos numerus sumus fruges consumere nati no better than cyphers if you respect the good they do But let them know that God will have no mutes in his Grammer no blanks in his Almanack no dumb showes on his Stage no false lights in his House no loyterers in his Vineyard How to get into Heaven AS Socrates told a lazy fellow that would fain go up to the top of Olympus but that it was so far off Why said he walk but as far every day as thou dost about thine own house and in so many daies thou shalt be sure to be at Olympus Thus let but a man employ every day so many serious thoughts upon the excellent glory of the life to come as he now employeth daily on his necessary affairs in the world nay as he looseth daily on vanities and impertinencies and his heart will be at Heaven in a very short space The strength of Imagination demonstrated IMagination the work of phancy hath produced reall effects sad and serious examples of this truth may be produced but a merry one by the way A Gentleman having led a company of children beyond their usuall journey they began to be weary and joyntly cryed to him to carry them which because of their multitude he could not do but told them he would provide them horses to ride on then cutting little wands out of the hedge as nâ—gs for them and a great stake as a gelding for himself thus mounted phancy put mettall into their leggs and they came cheerfully home The heavenly Conquerour the happy Conquerour IN the severall Kingdomes of the world there are severall Orders of Knights as of Malta of the Garter of the golden fleece of S. Iohn of Ierusalem of S. Saviour of S. Iames of the Holy Ghost and divers others and most of these have been found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white-liver'd Souldiers carpet-Knights that either never drew sword nor saw battle or fled from their colours But in the Kingdom of Christ there is found but onely one sort of Knights and that 's the Order of S. Vincent such as stood their ground such as never returned from battle without the spoil of their ghostly enemies such whose Motto was here below Vincenti dabitur and now they are more than conquerours in heaven above Ignorance of Gods minde will not excuse at the last THe people of Siena having wilfully rebelled against Charles the fifth their Emperour sent their Ambassador to excuse it who when he could find no other excuse thought in a jest to put it off thus What saith he shall not we of Siena be excused seeing we are known to be fools To whom the Emperour's Agent replyed Even that shall excuse you but upon the condition which is fit for fooles that is to be kept and bound in chains Thus shall it be with those that sit under plentifull means of grace rich Gospell-dispensations so that it is but opening the casements of their hearts and the light of Gods countenance will fully shine upon them yet remain unfruitfull barren empty-saplesse livelesse christians and think that ignorance shall at the last excuse them Preposterous Zeal reproved WE chuse the best Lawyers for our causes the best Physicians for our bodies but to supply the defect of our souls to guide our judgment and conscience aright in the waies of God we trust we know not whom The humour of such cannot be better resembled than to the distempered appetite of girles that have the green-sicknesse their parents provide for them wholsome diet and they get into a corner and eat chalk and coales and such like trash So they that may have in the Church grave and sound instructions for the comfort of their souls in Conventicles feed upon the raw and indigested meditations of some ignorant tradesman The danger of Stage-plaies ZEuxis the curious Painter painted a boy holding a dish full of grapes in his hand done so livelily that the birds being deceived flew to peck the grapes But Zeuxis in an ingenious choler was angry with his own workmanship Had I said he made the boy as lively as the grapes the birds would have been afraid to touch them Thus two things are set out to us in Stage-plaies some grave sentences prudent counsells and punishments of vitious examples and with these desperate oaths lustfull talk and riotous acts are so personated to the life that Wantons are tickled with delight and feed their palats upon them It seems the goodnesse is not pourtraied out with equall accents of livelinesse as the wicked things are otherwise men would be deterred from vitious courses with seeing the wofull successe that followes after But the main is wanton speeches on Stages are the devills ordinance to beget badnesse But it is a a question whether the pious speeches spoken there be Gods
hâ—retick he shall then have an heretick's reward Humanity that forbids the rifling of a grave bids forbear him that is shut in it and cannot answer for himself De mortuis nil nisi bonum was the saying of old to speak well of the dead is a thing both commendable and christian and much to blame are they that not contented to abuse the bodies besmear the memories but also quarrell at the salvation of the soules of men departed The encrease of Drunkennesse in England IT is an observation amongst the Mariners that as the Sea growes daily shallower and shallower on the shoars of Holland and Zeland so the channell of late waxeth deeper and deeper on the coasts of Kent and Essex It is much to be feared that as Drunkennesseâ—bbs â—bbs in Holland it flowes in England that it hath gained in the Island what is lost in the Continent How to walk circumspectly WHen children meet with primroses nuts or apples in the way then they loyter on their errands bring night home and so get the displeasure of their parents whereas those that meet with dangers or some affrights by the way make haste in their journey and their speed makes them welcome with commendations Thus God hath sent all of us abroad into the world and we are every day travailing homeward if we meet with miseries and vexations in the way discretion should teach us a religious haste in our journey and if we meet with pleasures they should onely pleasure us by putting us in mind of those pleasures which are at Gods right hand for evermore or else to scorn them as worse than trifles and to look upon them as pull-backs in the waies of God and goodnesse The great danger of Law-suits IT is the Relation of a Gentleman that seeing a Ier-falcon let fly at a Heâ—â—â— he observed with what clamour the Heron entertained the sight and approach of the Hawke and with what winding shift he strove to get above her labouring even by â—emuting his enemies feathers to make her flag-wingâ—d and so escape but at last when they must needs come to a necessitated encounter resuming courage out of â—ecessity he turn'd face against her and striking the Hawke through the gorge both fell down dead together This fight doth much resemble some great suit in Law where one trusting more to his Cause's Potency than his Cause's equity endeavours to disinherit his stubborn Neighbour by colourable title to his Land Here you may hear the clamourous obloquies of the wronged and fee the many turnings and winding Meanders of the Law sought out to get above his Adversary And then when the issue must come to tryal oftentimes in the grapple they both sink to beggery whilst lawfully they seek to get one above the other Conscientious Preachers not to be sleighted IT was a memorable passage that fell some years since from a godly Man preaching before the King I observe said he that the Ambassadours that come from Placentia are welcome to this place whereas these that come from Verona are sleightly set by but it will hereafter be found true that one Dr. Latimer with his down-right English will be worth a thousand Dr. Shawes who in a Sermon at St. Pauls Cross by the command of the then Duke of Glocester lost both his wits and his honesty together The Sermon being ended an eminent Courtier having observed the Preacher to have been an ancient Chaplain constant in his Attendance religious in the performance of his duty to God and the King asked a great Prelate then at Court How it came to passe that so grave so religious so conscientious a Preacher did not rise he meant by way of preserment in all that time Truly said this great man let me tell you that I verily think he will never rise till the Resurrection Thus was Amos sleighted Amos 7. 13. Micaiah clapt in prison 1 King 24. 27. Iohn the Baptist beheaded Math. 14. 10. St. Paul counted an enemy by the Galathians because he told them them the truth Gal. 4. 16. by all which it appears what cheap Markets are made of Conscience and how little conscientious Preachers are set by but had men their wits about them they would make much of such Preachers and hug such Doctrine that layes hold upon their Consciences that tells them what Christ is and what Christ hath done and suffered for them and what returns they have made that whereas he hath loaded them with blessings and benefits they have laden him with their sins and transgressions The benefit of self-Examination IT is reported of Sextus that every night before he slept he asked of his own heart What evil hast thou this day amended What vice hast thou shunned What good hast thou done In what part art thou bettered Thus must every good Christian do there is nothing more pleasant then this conâ—uetude for a man to examiâ—e himselfe to commune with his own heart to call himself to an accompt how he hath passed the whole day what good he hath omitted what had he hath committed closing up all with prayer and praises to God then will his Conscience be at quiet his sleep both sweet and comfortable Harlots the Devils night-nets to ensnare us WHen the Larker spreads out his Day-net in a fair morning and whirls about his artificiall motion it is easie to observe how by the reflecting of the Sun on the wheeling Instrument not only the merry Lark and fearful Pigeon are dazled and drawn with admiration but stouter birds of prey the swift Merlin and towring Hobby are enticed to stoop and gazing on the outward form lose themselves Thus Harlots and lewd women the very night-nets of the Devil are spread out for the sons of men in the vigour of their youth who with roling eyes draw on the lustfulness of affection and betray the wantonnesse of the Heart and with their alluring glances too too often make to stoop within the danger of their fatall snare not onely the simple and careless but others also Men of known parts men otherwise wary and wise who coming within the pull of the net lye at the merciless mercy of that treacherous Fowler the Devil to their certain and inevitable danger The Pharisee and the Publican differenced LOok but upon two Sawyers working at the Pit the one casts his eyes upward whilst his main action tends down-wara the other stands with a countenance dejected whilst his work is to draw the saw upward Thus the Pharisee and the Publican the reall Professor and the rotten-hearted Hypocrite the one looketh up towards Heaven whilst his actions tend to the pit inâ—ernal the other casts down his head whilst his hand and his heart move upwards the one seems better than he is the other is better than he seems the one hath nothing but form whilst the other hath the power of Godliness The Court-favourite's condition
manner 1. An labor an requies 2. Sic transit gloria mundi 3. Praeterit iste dies 4. Nescitur origo secundi Which may be thus Englished Whether we rest or labour work or play The world and glory of it passe away This day is past or near its period grown The next succeeding is to us unknown And most sure it is whether we sleep or wake the Ship of our life goes on whether we do well or ill live frugally or prodigally our time with the whole World and glory of it is transitory and continually wheeling about like the minutes to the hour or the hours to the time of the day in the Clock so that time past is irrecoverable time to come uncertain and all the time we can reckon of is the present time this moment of time whereupon dependeth Eternity Mortalitie's Memorandum THe noble Lord Chancellor Egerton comming down the stairs at York-house to go to Westminster-hall in the Term-time observed to be written upon the wall belike by some one or other that feared oppression by some mignty adversary these three words Tanquam non reversurus as though he should never return again hinting thereby unto his Lordship to do justice And it may serve for a good memorandum to all good Christians to make them the more wary and watchfull of their actions when they go abroad out of their houses chambers or lodgings even for this reason because they may happen not to return again there would be condiscension in the Plantiff's heart reconciliation in the Defendant truth in the Lawyer conscience in the Judge plain dealing in the Tradesman in every man and womans heart an avoiding of evill doing Did they but think on these few words Tanquam non reversurus and consider whether they would speak or do thus and thus if they were presently to die or whether thus and thus behave themselves abroad if they were not to return again to their homes Worldly men are easily taken off from the service of God THere is a pretty story of a company of People that met at the market together amongst whom there was one that played excellently upon the Harp so that all crouded to hear him as being ravished with the musick But no sooner did the market-bell ring but they were all gone onely one stayed behinde that was thick of hearing to whom the Harper was much beholding and told him that he much honoured his musick by staying to hear it when the rest were gon at the ringing of the market-bell VVhat the market-bell hath that rang said the deaf man Nay then farewell I must be gon too Thus it is with too too many of us If the Exchange-bell or the Market-bell ring but once yet at the sound of them what running is there happy is he that can get thither first but for the Church-bell that may ring again and again yet nondum venit tempus much ado there is to get men and women to Church and when their bodies are wrung in thither it is a thousand to one but their minds are roving abroad in the world Let the Charmer charm never so sweetly the Preacher instruct never so comfortably their ears the spirituall ears of their souls are like the deaf Adder so stopped that they will not listen at all to his Doctrine though never so sound and Orthodoxall The reverence of Man more than God a true signe of a decaying State or Kingdom AMyris being sent by the Sybarites to the Oracle of Delphos to consult how long their Common-wealth should stand it was answered That it should continue ever untill they reverenced man more than the gods He seeing one day a slave beaten by his Master and flying to the Alâ—ar of Refuge yet his Master spared him not there then the slave fled to the Tomb of his Masters father and then his Master spared him Which when Amyris perceived presently he went and sold all that he had and went to dwell at Peloponesus For now I see said he that men are more reverenced than the gods But certainly if that the reverence of Man more than God be a true signe of a decaying State or Kingdom then this of ours must needs be in a sinking condition What crying up is there of the Acts and Ordinances of men and in the mean time what sleignting and contempt of Gods VVord and Commandements What mean those base complyances with men when God is set by as not worthy of our notice What but to bring down heavy judgments upon such a People or Nation The honour and dignity of the Ministry and why so THere is a story how the Castle of Truth being by the King of Ierusalem left to the guard and keeping of his best servant Zeal The King of Arabia with an infinite Hoast came against it begirt it round with an unresistible siege cuts off all passages all reliefs all hopes of friends meat or ammunition Which Zeal perceiving and seeing how extremity had brought him almost to shake hands with Dispair he calls his Councill of War about him and discovers the sadnesse of his condition the strength of his enemy the violence of the sâ—ege and the impossibility of conveying either messages or letters to the great King his Master from whom they might receive new strength and encouragement Whereupon the necessity of the occasion being so great they all conclude there was no way but to deliver the Castle though upon very hard terms into the hands of the Enemy But Zeal staggers at the resolution and being loth to lose Hope as long as Hope had any thread or hair to hold by he told them he had one friend or companion in the Castle who was so wise so valiant and so fortunate that to him and to his exploits alone he would deliver the management of their safety This was Prayer the Chaplain to the great King and the Priest to that Colony Hence Prayer was called for and all proceedings debated He presently arms himself with Humility Clemency Sincerity and Fervency and in despight of the enemy makes his way through came to the King his Master and with such moving passions enters his ears that presently forces are levied which returning under the conduct of Prayer raise the siege overthrow the King of Arabia make spoile of his Camp and give to the Castle of Truth her first noble liberty Which performed Zeal crowns Prayer with wreaths of Olive Oak and Lawrell sets him on his right hand and saies for his sake Divinity shall ever march in the first rank of honour And certainly Ministers of Gods VVord such as apply their spirits most to the glory of God and the publick good especially such Divines as are Timothies in their Houses Chrysostoms in their Pulpits and Augustins in Disputations such as are just in their words wise in their counsells such as are vigilanâ— diligent and faithfull in the execution of their
things more commendable then his Victoryes for having vanquished the French King by force of battle he put off from himselfe the whole glory and gave it devoutly to God causing to be sung Non nobis Domine non nobis Domine Not unto us Lord not unto us Lord but unto thy name be the glory given c. Psalm 115. 1. And thus must every one do be his atchievements never so great whether private or publique let God have the glory of all for it is no less then blasphemy in Man to attribute either the strength or the glory of success unto himselfe St. Pauls omnia possum had been over presumptuous had he not added by him that strengthneth me Phil. 4. How it is that one Man censureth another THat divine Spaniard in his pleasant but useful fictions of the life of Gusman makes his Rogue wittily discourse of the unconscionableâ—â—ss of the Genowayes and their prying into and censuring of other mens lives That when they are young and go first to School they play away and lose their Consciences which their Master finding he layes them up carefully in a Christ but because he hath the keeping of so many and they mixed one with another he gives to his Schollers when they go away such Consciences as come first to hand which they take to be their own but are indeed somebodie 's else Whence it comes to pass that no man bearing his own Conscience in his own bosome every Man looks and pryes into that of another Mans The truth of this story may be questioned but the Morall is true without all question and we have need sometimes of such pleasant passages to tell us the truth that we may understand our selves the better There 's hardly the Man to be found that is not curious in other Mens faults blind in his own partial to himself never without matter against others still complayning of the badnesse of the times the decay of Trade the ripenesse of sin but will not be perswaded that he is any way the occasion of the same To be thankfull to God as well in Adversity as Prosperity THemistocles was wont to tell his ingratefull Country-men the Athenians that they used him like a shady Tree under which when a storm happened they would run and take shelter but when the storm was over they would be ready to cut it down and burn it When there were any Tumults or uproares in the Common-wealth who but Themistocles all the People would flock to Themistocles for succour but when there was a calm in the State and all things at peace through his good advice and industry then who more base Who more contemptible then poor Themistocles And is not this the case of many at this day they will pray unto God in time of Adversity but they will not praise God in time of Prosperity While the corn is growing the hedge is well fenced but when it is in'd the fields are thrown open when they stand in need of any blessings then they are all upon the spur somewhat carefull to please God but when they have caught what they fished for then they let the reyns slack are not so forward in the ways of obedience so that it is a great blessing of God that we are kept in want of one blessing or other were it otherwise he were likely to have but a little of our company The doctrine of Seducers dangerous VVE may read of a Woolfe taken in a snare which when a Man went about to kill with his hunting speare the Woolfe breathed in his face and poysoned him in such a manner that he presently began to swell all over his body and was very hardly recovered again Such is the contagion which the soul of the Hearer receives by the poysoned breath of Seducers doctrine if so be that coming near such kind of Vermine a Man do not wind them that is not draw up into his Soul the sweet breathings of the Spirit it is great odds but that he is totally infected thereby to the irreparable loss both of soul and body togeâ—her God seeketh his People more especially in his own House the Church VVHen we receive summons from any supream Authority the Messenger or Offiâ—â—â— of the Court seeks us not in idling places he pursues us not into the fields neither doth he come to our sports to warn us but to our houses and there reads his message as if we were there because we should be there and then without any further enquiry departs fastning the script or writ upon the door In like manner the Ministers of the Gospel are Gods Ambassador and Gods Messengers God supposeth every Man to be at home and so do they because at hours and times set apart for his worship they are presumed to have no houses but his house whom they shall meet no where nor more certainly find than there there it is that more especially when two or three are met together in his name he will be in the midst of them there he will teach them his wayes and there he will give them grace too to walk in his waies nor can a Sermon have any influence upon such as are not there so true is that of venerable Bede That he that comes not willingly to Church shall one day go unwillingly to Hell The sincere Preachers comfort IN a great Festivall when the expectation was not less then the concourse both very great St. Bernard having preached a very eloquent Sermon as that heavenly tongue was able beyond expectation while the People admire and applaud the Abbot walks sadly with a mind not ordinarily dejected The next day he preaches a lively Sermon full of profitable truth plain without any Rhetorical dress whereupon his meaner capacited Auditors went away very well contented but curious itching ears were unsatisfied but he walks cheerfully with a mind more then usually pleasant The people wonder why he should be sad when applauded and when not merry but he returns this answer Heri Bernardum hodiè Iesum Christum yesterday I preached Bernard but to day Iesus Christ It is the same with all Preachers of Gods word There can be no feast within when a Man is conscious to himself of dallying with God Integrity is that which furnisheth out the sweet banquet and heavenly repast of joy That Preacher shall have mâ—st comfort that preacheth most of Christ and so shall he too that lives most to Chrâ—st when a rotten-hearted Wolsey whose Conscience tells him he served the King his Master better then God his Maker shall languish away in discontent and vexation of spirit God afflicts his Children for their good IT is the observation of an excellent Preacher yet living who passing by on a dark night in the streets of London and meeting a youth who had a lighted Link in his hand who being offended thereat because it burnt so dark
payment but dross putting off as the trick is either with improbable reverâ—ions or Promises of Promises like the Devills omnia dabo imaginary and delusory whilst their Patients like that Man of many years infirmity in the Gospel fainting by the pool and none to put him in lie languishing at Hopes Hospital like a hungry man dreaming of meat and when he awaketh his soul is empty or like Men in a swoon cheared with strong water they revive onely to beweary their eyes with further expectation and to witnesse the fallibility of Promise Partiall Hearers of Gods word reproved IT is observable that in great Fayrs and Markets the Pedlar and the Ballad singer are more thronged than the wealthy â—radesmen Children and Fools hang upon them who sell toyes and neglect those who have their shops furnished with rich and Merchantable commodities And such is the partiality of many Hearers of Gods word that they will croud to hear a Sermon abroad when they may hear one perhaps a better at home and that too with a great deal more ease and herein they wrong both God his Word and his Ministers God to whom onely Iudgement belongs in this case for though some may judge of the Minister eloquence many of his industry yet none of his faithfulnesse which is the chief thing required in a Steward His word in having the faith of our Lord Iesus Christ in respect of persons Iam. 2. 5. Lastly They offer indignity to the Preachers of his word in overvaluing one man and too much sleighting another Afflictions happen both to good and bad but to severall ends THe stalk and the ear of Corne fall upon the threshing floor under one and the same Flayl but the one shattered in pieces the other preserved from one and the same Olive and from under one and the same press is crushed out both oyl and dregs but the one is tun'd up for use the other thrown out as unserviceable And by one and the same breath the fields are perfumed with sweetness and annoyed with unpleasant favours Thus Afflictions are incident to good and bad may and do befall both alike but by the providence of God not upon the same accompt Good Men are put into the Furnace for their tryal bad Men for their ruine the one is sanctified by Afflictions the other made far worse then before the self-â—ame Affliction is as a Loadâ—stone to the one to draw him to heaven as a Milstone to the other to sink him down into hell The study of School-divinity not altogether necessary THere is an Italian Tree mentioned by Pliny called Staphylodendron whose wood is fair and white like our Maple the leaves broad and beautifull the fruit sweet and pleasant yet Dodoneâ—s a good Herbalist saith of it that it is good for nothing Such is the study of School-divinity I will not say good for nothing but as Dr. Whitaker a learned Man in his time said That School-men had plus argutâ—arum quà m doctrinae plus doctrinae quâ—m usus a goodly kind of learning that whetteth the wit with quaint devices and filleth the head with nice distinctions Multa dicunt sed nihil probant said another learned Man yet giving them Christian freedom we may use them as sweet meats after a feast rather to close the stomack and to delight with variety then to satisfie the appetite or support Nature Atheism condemned PRotagoras Abderites because he began his Book with a doubt De Diis neque ut sint neque ut non sint habeo dicere was banished out of Athens and his Books solemnly burnt to ashes And the same Athenians committed Anaxagoras to prison and but for Pericles had put him to death for but writing a book of the Moon 's Eclipses after they had received her for a Goddess Then do we find such jealousie of the Heathens over their fained Gods and shall the denyall and disparagement of the Honour of the one true and ever-living God be tolerable among Christians No let us know that Atheism is the main disease of the Soul not only pestilent to the person in whom it is harboured but to the whole Land where it is permitted Heaven the inheritance of Gods children IT is observable that whereas Abraham gave gifts to the Sons of his Concubines and so sent them away yet the Heritage he reserved for his son Isaac in whom the Covenant was established the Son of Promise So if God as oftentimes he doth give secular things common gifts unto bastard-children yet the Inheritance of Heaven the Crown of life he preserveth for them who after the manner of Isaac are children of promise as St. Paul speaks to his Isaacs his laughters in whom he takes pleasure to those that love him saith St. Iames to those that love his appearing saith another all which hinteth thus much that Heaven is the proper inheritance of Gods children God in wisdom ordering all things to work together for the good of his Children LOok upon the revolution of the Heavens how every Planet moves in its proper Orbe their motions are not all alike but various nay opposite each unto the other Hence those different Conjunctions Oppositions and Aspects of the Planets yet by the wheeling round of the Primum mobile they are brought about to one determinate point Or do but observe well the wise and politique carriage of a provident Governour who meeting with opposite factions in the State while each man takes his own way one seeking to undermine another he serves his own ends of both so wisely managing the good so powerfully over-awing the bad that all turns to the common good Thus it is that though many and sundry Agents are found in the world whose course and scope whose aims and ends and actions are not the same yea divers nay adverse one thwarting and crossing the other yet the over-ruling providence of God so swayes all subordinate and inferiour instrâ—ments that in the midst of their mutuall jars they conspire in a sacred harmony as if they were entred into an holy league or some sacred combination for the good of his chosen where-ever the Enemies be in respect of their places whosoever they be in regard of their persons howsoever dis-joynted in regard of their affections all their projects and practices tend and end in the good of his Elect. The unprofitable Rich man IT is observed by the Mineralists such as dig for treasure that the surface of that Earth is most barren where the bowels are most rich that where veyns of Gold and Silver swell the biggest the body of that Earth as if the treasure had eaten out all its fatnesse is made so poor that it is not capable of the least improvement Thus it is not alwayes but most usuall with rich Men they have full purses but empty souls great Incomes of wealth but small stocks of
universally received the truth of the Gospell so to the last it may continue constant for the truth that every man would stand up for the truth fight and die for the truth and happinesse it will be found in the end thus to suffer for so good a friend as truth is to continue truth's friend who ever he be that shall become an enemy therefore Kingdom of Christ a peaceable Kingdom A Captain sent from Caesar unto the Senators of Rome to sue for the prolonging of his Government abroad understanding as he stood at the Councill-chamber-door that they would not condiscend to his desire clapping his hand upon the pummel of his sword well said he seeing you will not grant it me this shall give it me So when the Citizens of Messana despising Pompeys jurisdiction alleadged ancient orders in old time granted to their Town Pompey did answer them in choller what do you prattle to us of your Law that have swords by your sides And thus it is that Mahomet dissolveth all Arguments by the sword and thus all Tyrants and Potentates of the World end all their quarrels and make their Enemies their foot-stool by the sword But the Scepter of Christs Kingdom is not a sword of steel but a sword of the Spirit He ruleth in the midst of his Enemies and subdueth a People unto himself not by the sword but by the word for the Gospel of peace is the power of his arm to Salvation Recreation the necessity thereof IT is reported of a good old Primitive Christian that as he was playing with a Bird two or three youths as they were passing by observ'd it and one of them sayes to the other See how this old man playes like a child with the bird which the good Man over-hearing calls him to him asks him what he had in his hand A bow saies he What do you with it and how do you use it said the other whereupon the young Man bent his bow and nock'd his Arrow as if he had been ready to shoot then after some short time unbent his bow again Why do you so said the holy Man Alas sayes the young Man If I should alwaies keep my bow ready bent it would prove a slug and be utterly disabled for any further service Is it so said the good old Man Then my son take notice that as thy bow such is the condition of all human Nature should our thoughts and intentions be alwaies taken up and the whole bent of our minds set upon the study of divine things the wings of devotion would soon flagge and the arrows of Contemplation fly but slowly towards heaven And most true it is that there is Otium as wel as Negotium a time of taking pleasure as well as a time of taking paine neque semper arcum tendit Apollo the bow that stands alwaies bent will become unserviceable And let but the frame of this body of ours want its naturall rest the roof will be soon on fire Recreation is a second Creation when weakness hath almost annihilated the spirits it is the breathing of the Soul which otherwise would be stifled Lawfull Recreation such as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Philosophers strengthens labour and sweetens rest and the blessing of God may be expected therein as well as in doing the work of our Calling The great benefit of Devotion at bed time OVens that have been baked in over-night are easily heated the next morning The Cask that was well seasoned in the Evening will smell well the next day The Fire that was well raked up when we went to bed will be the sooner kindled when we rise Thus if in the Evening we spend our selves in the examination of our hearts how we have spent the time past and commit our selves unto the good guidance of God for the time to come we shall soon find the spirituall warmth thereof making us able and active for all good duties in the morning and by adding some new fuel to this holy fire we shall with much facility and comfort cause it to burn and blaze in all Christian and religious duties To accept the event of things with Patience THe Censurers of the World by way of Apologue being met together consulted about the redress of divers enormities One with the countenance of Heraclitus was ever weeping for the disorders another with the face of Democritus was ever laughing at the absurdities a third of a more pragmatical spirit was busie where he had no thanks They all studied and plotted how to reform the ataxie of things and to bring the World into some peace and order Princes were implored Philosophers consulted Physitians Souldiers the eminent in all Professions were convented many stratagems were devised still the more they projected to stil the worlds troubles the more troublesome they made it One would have it this way another that the next differs from both a fourth opposeth them three a fifth contradicteth them all So that there was nothing else but crossing one another Physitians with their Recipes Commanders with their Precipes Iesuites with their Decipes all the rest with their Percipes could do no good at all At last a Grand-father in a religious habite presented them an hear◠of such soveraign vertue that when every one had tasted of it they were all calm and quiet presently The herbs name he called Bulapathum the herb Patience And let but this be our dyet continually and we shall find a strange alteration in our selves No troubles abroad nor discontents at home shall break our peace if we be but armed with patience The Church and People of God are thrown upon sad times Blessings are not denyed though they be not presently granted Some while God is not fit to give the time for his greater glory is not yet come Another while we are not fit to receive the time of our preparedness and capacity is not yet come The Lord looks to be waited on Psalm 27. 14. To be carefull in the prevention of Danger THe Boare in the Fable being questioned Why he stood whetting his teeth so when no body was near to hurt him wisely answered That it would then be too late to whet them when he was to use them and therefore whetted them so before danger that he might have them ready in danger Thus as Demosthenes advised the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they would not expect till evill came but prevent it and to deal with dangers as Men do with Serpents and vipers of which though happily they never have been stung or bitten yet seeing any of them they tarry not till it sting or bite but before harm done forthwith seek to kill it to crush the Scorpion at the first appearance not waiting and gaping after event the School-master of fools as Fabius calls it but ante bellum auxilium and ante tubam tremor to be affected with
fallow and give them a summer-tilth of seasonable recreaâ—ion they will soon become barren and fruitlesse A man not well principled in his Religion unstable in all his waies THe intemperate man now sucks the grape of Orleance anon that hotter fruit of the Canaries then he is taken with the pleasant moisture of the Rhenish plants sometimes the juice of the pressed apples and pears delights him which he warmeth with the Irish Usquebath and then quencheth all with the liquor made of English barley Thus a man not well principled in his Religion is unstable in all his waies he reeles like a drunkard from place to place he hath put so much intoxicating scrupulosity into his head that he cannot stand on his legs A drunkard indeed not so much for excesse as change of liquors for his soul doth affect variety of Doctrines more than the intemperate body doth variety of drinks He takes in a draught of Religion from every Country so much of Anabaptism as may make him a rebell so much of that loving Family as may make him an adulterer so much of Rome as may make him a traitor so much of Arrianism as may make him a blaspheamer Onely he will stand to nothing as the drunkard can stand at nothing He knowes what he hath been he knowes not what he will be nay he knowes not what he is The want of Zeal in the cause of God reproved IN the sacking of Troy Aeneas is said first to have exported 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have carried out his gods even before his dearest father Look upon the Turks eagernesse in defending and propagating that their Law Non disputando sed pugnando as Mahomet their Prophet hath taught them Or if Christian instances may be more operative look upon the Romanists their Iesuites own expression shall evidence their earnestnesse Campian in his Epistle to the Councill of Queen Elizabeth Quandiu unus quispiam â— nobis supererit qui Tiburno vestro fruatur c. saith he That so long as there was any one Iesuite of them remaining to enjoy Tiburn any one of them left for the gallowes torment and imprisonment they had vowed never to desist endeavouring to set up that Religion in the Nation Shall Turks then and Heathens and Papists solicite their bad cause so earnestly and we our good cause our Goâ—'s cause so faintly O let it not be said Acriâ—s ad pernitiem quà m nos ad salutem that they should drive like Iehu fiercely and we like Egyptians with their wheeles off heavily they clamour out for their woodden and breaden god and we by our sluggishnesse prejudice and betray the cause of our great and glorious God How Faith alone may be said to justifie JUdith cut off Holofernes's head alone the commandeth all her attendants as well great as little to stand without her Tent and to go forth of her presence but when once the deed is done when the Serpent's head is broken and trodd under foot her whole troop runs to her and stands about her Thus albeit Faith apprehending Gods sure mercy for the full and free pardon of sins is in our justification sola yet in our conversation it is not solitaria but ever accompanied with cleannesse of hands which is ready to do that which is right and with a graciousnesse of tongue which is ready to speak that which is true neither deceiving our neighbour nor blaspheming God by lifting up his soul unto vanity i. e. taking his Name in vain as some Divines expound it The Commandements of God the reasonablenesse of them THere is mention made of one who willingly fetched water neer two miles every day for a whole year together to poure upon a dry dead stick upon the bare command of a Superior when no reason could be given for so doing How ready then should every one be to do God service to be at the command of Iesus Christ whose service is perfect freedom whose commands are back'd with reason and whose precepts are attended with encouragements Never did any man serve him in vain never was any mans labour in or for the Lord forgotten Nay as he doth not let Obedience go unrequited so doth he not require it with a little or measure out his rewards by inches or scantlings but such as shall be pressed down shaken together and running over To be servent in Prayer AN Arrow if it be drawn up but a little way it goes not far but if it be pull'd up to the head it flies strongly and pierceth deeply Thus Prayer if it be but dribled forth of carelesse lips it falls down at our feet It is the strength of ejaculation that sends it up into Heaven and fetches down a blessing thence The child hath escaped many a stripe by his loud cry and the very unjust Iudge cannot endure the widow's clamour Heartlesse motions do but be speak a denyall whereas fervent suits offer a sacred violence both to Earth and Heaven It is not the Arithmetick of our prayers how many they are nor the Rhetorick of our prayers how eloquent they be nor the Geometry of our prayers how long they be nor the Musick of our prayers the sweetnesse of our voice nor the Logick of our prayers and the method of them but the Divinity of our prayers which God so much affecteth He looketh not for any Iames with horny knees through assiduity of prayer nor for any Bartholomew with a century of prayers for the Morning and as many for the Evening but St. Pauls frequency of praying with fâ—rvency of spirit that 's it which availeth much Iam. 5. 16. Parents not to be over carefull to make their Children rich THere is a true story of a rich oppressour who had stored up a great masse of wealth for his onely son This man falling into sicknesse and thereby into some remorse called his son to him and told him how abundantly he had provided for him withall asking him whether he did truly and really love him The son answered That nature besides his paternall indulgence bound him to that The father being now in his sick bed further puts him to it How he would expresse his love to him The son answered and said In any thing that he should command him Hereupon his father chargeth him to hold his finger in the burning canâ—le but so long as he could say one Pater noster without removing it The son attempted it but could not endure it Yet saies his father to get thee wealth and a large estate upon Earth I have hazarded my soul to Hell for the vvelfare of thy body I have ventured my soul Thou canst not suffer the burning of a finger for me I must burn body and soul for thy sake thy pain is but for a minute mine must be unquenchable fire even torments for ever By this consideration being melted into repentance
he reâ—â—ored all the gains of his injustice made the poor partakers of his riches abandoned all worldlinesse and vvas recovered both in soul and body to the Lord. As this man hath many follovvers in his base avarice so it vvere to be vvished of God that he had some in his gracious repentance Little do gripulous fathers think that vvhat vvas forty years a gathering should be spent in a few daies revelling And so it comes to passe as by daily experience may be seen that vvhen men are over carefull to provide for their ovvn by taking avvay another mans vix gaudet tertius haeres He that buies a Patrimony for his child vvith the losse of his own soul hath but a dear purchase a very hard bargain To be zealous in the cause of God MEmorable is that christian resolution of Martin Luther that he vvould enter into the City of Worms in the Name of the Lord Iesus though there vvere as many devills as tiles to cover the houses And that of Calvin Ne decem quidem maria c. That it vvould not grieve him to sail over ten seas about an uniform draught for Religion And the blessed Apostle vvas not onely ready to be bound but to die also for the Name of the Lord Iesus And thus must ever good Christian do be zealous in the cause of God contend for the truth of his Word spare no cost leave no stone unmoved Ubi de Religione ibi quoque de vita agitur holding even their very lives to hold upon Religion serving God vvith all their might and as is commanded ready to run through fire and vvater for their holy profession Christ to be received into our hearts by Faith IN the Gospels history we find that Christ had a four-fold entertainment amongst the sons of men some received him into house not into heart as Simon the Pharisee who gave him no kisse nor water to his feet some into heart but not into house as the gracelesse swinish Gergesites some both into house and heart as Lazarus Mary Martha And thus let every good Christian do endeavour that Christ may dwell in their hearts by faith that their bodies may be fit Temples of his holy Spirit that now in this life whilst Christ stands at the door of their hearts knocking for admission they would lift up the latch of their souls and let him in For if ever they expect to enter into the gates of the City of God hereafter they must open their hearts the gates of their own City to him here in this world Sermon not done till practised IT is reported of a good man that comming from a publick Lecture and being asked by one whether the Sermon were ended made this answer fetching a deep sigh Ah! it is said but not done And to speak truth the Sermon cannot be said to be done till it be practised But herein the Lord be mercifull to most of us we are apt to think that when a Sacrament day is over all the Sacrament duties are over too when the discourse from the Pulpit is finished the Sermon is finished as if when the Ordinance were at an end there were an end of the Ordinance and of us with the Ordinance also Christ the poor mans Object as well as the rich mans A Low man if his eye be clear may look as high though not so far as the tallest the least Pigmee may from the lowest valley see the Sun or Stars as fully as a Gyant upon the highest Mountain He that stands by may see as far into the milstone as he that picks it Christ is now in Heaven it is not the smalnesse of our person nor the meannesse of our condition can let us from beholding him the soul hath no stature neither is Heaven to be had with reaching If God be but pleased to clear the eyes of our faith we shall be high enough to behold him Ministers to be encouraged and protected against the plots of wicked men and why so PHilip of Macedon besieging Athens sent Legates to the City conditioning with them that if they would deliver into his hands ten of their Oratours such as he should choose whom he pretended to be the disturbers of the Common weal he would raise his siege and be at peace with them But Demosthenes smelt out his plot and with the consent of the Athenians returned him this apologeticall answer The Woolvs came to treat of a league with the Shepheards and told them thus All the feud and discord betwixt you and us ariseth from a certain generation of Doggs which you maintain against us deliver up those dogs and we will be good friends with you The dogs were delivered up the Peace was concluded the shepheards as they thought secure But oh the wofull massacre that was presently made amongst the poor Lambs they were all devoured the shepheards undone and all by parting with their dogs Thus if the Popish or the Peevish party could but once get the Ministers of the Gospell to hold their peace or procure them to be muzzled by Authority or to be delivered over to their woolvish cruelty vvo vvere it to the souls of the poor people errour vvould then play Rex darknesse triumph hell make play-day truth vvould languish and all goodnesse fall flat to the earth As little as they are novv regarded men vvould then misse them and wish for them and be glad to protect them if they had them Meditations of Death the benefit thereof PEter Waldo a rich Merchant of Lyons in France being invited to a great supper where one of the company fell suddainly dead at the table he was so taken with the sight that he forsook his Calling and fell to study the Scripture trading for the Pearl of the Gospell whereby he became an excellent Preacher and the first founder of those antient Christians called Waldenses Such is the benefit that commeth by the meditation of death Let but a man behold the bones of the dead and make a Christian use thereof he must needs fall into a patheticall meditation within himself as thus Behold these legs that have made so many journeys this head which is the receptacle of wisdom and remembereth many things must shortly be as this bare skull and drie bones are I will therefore betimes bid worldly things adieu betake my self to repentance and newnesse of life and spend the rest of my daies in the service of my God and thoughts of my dissolution Away then with that sad and too too usuall expression I thought as a little of it as of my dying day Let Otho think them cowards that think on death but let all good men think and meditate on death what it is unto all men by nature what unto good men what unto bad and great will be the comfort arising thereupon Men to be helpfull one to
another IT is reported of Harts that being to travail far by heards on the land or else to passe over some great water then they go behind one another and when the foremost is weary then he resteth his weary head upon the hindmost and so mutually bearing one anothers burden they come happily to the place where they would be Thus as the souls of holy men long and thirst after God with whom is the well of life like as the Harts desire the water-brooks let them as Deer support the sick head and heavy hart of one another bear up a Brother which is falling rear up a Brother which is fallen strengthning one another in the way of this earthly pilgrimage untill they all rest upon Gods holy mountain where they shall be satisfied with the pleasures of his house drinking out of the comforts thereof as out of a River Graces to stock them up against a day of trouble ST Chrysostom suffering under the Empresse Eudoxia tells his friend Cyriacus how he armed himself before hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I thought Will she banish me The earth is the Lords and the fulnesse thereof Take away my goods Naked came I into the world and naked must I return Will she stone me I remembered Stephen Behead me Iohn Baptist came into my mind c. Thus it should be with every one that intends to live and die comfortably they must as we say lay up something for a rainy day they must stock themselves with graces store up promises and furnish themselves with experiences of Gods loving kindnesse to others and themselves too that so when the evill day comes they may have much good comming thereby Man since the fall of Adam subject to the Creatures ACteon in the Fable goes abroad a hunting but unhappily lights upon Diana in the midst of his game as she was naked bathing her selfe in a fountain The Goddess is angry and transforms him into the shape of a Hart the dogs not knowing their Master being thus changed hunt him down tear him all in pieces Thus Man before his fall was Gods Vicegerent over all his Creatures they did homage and fealty unto him as their leige Lord and Soveraign but since Satan hath obliterated the Image of God wherein he was first created and drawn his own in the room the Creatures seeing him thus altered one snaps another snarls at him nay the weakest of all the Creatures are able to undoe him as the spider to poyson him and the 〈◊〉 to choak him But for our comfort we may recover our selves by the second Adam Christ Jesus get but an interest in him and then that Lion which tore the Prophet in pieces shall do us no more hurt than he did Daniel when he had him in his Den and those Dogs which eat up Iesabell shall lick up our sores as they did those of Lazarus no Creature shall have power to hurt us without Gods especiall dispensation To trust in God onely THe Forresters knowing that the Elephant useth to sleep leaning against some Tree are wont to cut the likeliest Tree with a Saw so deep that the unsuspecting beast thinking to rest upon it falls down with it and so is surprised by them Thus they that put their trust in Man or in any other Creature shall soon find him hewen down by Death and then there lyes all their hope in the dust It is ill sticking to any thing but God all other props will fail us we are sheep apt to wander we shall not if we keep to our shepheard There 's no trust but in God onely Psalm 33. 18. Insensibility of Death reproved IN a good Pasture where many good Oxen are the Butcher comes and fetcheth away one and kills it next day he fetcheth away another and kills that too Now those which he leaves behind feed and fat themselves till they are driven to the slaughter not considering what is become of their fellows or what shall become of themselves So when Death coming amongst a multitude of Men here taking one and there another we pamper up our selves till he overtake us also We live as though like Adam Abel we never saw a Man dye before us whereas every Church-yard every age every sickness should be a Preacher of Mortality unto us Men to bear with one anothers Infirmities A Blind Man and a lame Man as it is in the Fable meeting upon the way the lame Man said If thou wilt be feet unto me then I will be eyes unto thee so the blind Man carrying the lame and the lame guiding the bind both arrived at their journies end in a good hour Thus it is that Men especially Christian men must bear with one another yea bear and forbear If a brother in his unadvised anger use thee roughly rudely bear with him thou bearest his burthen If thou be too silent in thy conversation and thy brother on the contrary too full of prattle bear thou with his loquacity that he may bear thy pertinacy A Magistrate in the Common-wealth and a Master in his Family must have patience to see many things and not to see them hence is that Motto of Frederick the first Qui nescit dissimulare nescit imperare may be digested easily with a little salt For when small faults are winked at in time and place wisely Soveraign and Subject Master and Man one and another according to that Apostolical injunction may be very well said to bear one anothers burthen Gal. 6. 2. The great danger of sleighting the least Sinne. GEnerall Norris one of the Ancients of that Noble Family having as he thought received a sleight wound in the Wars of Ireland neglected the same presuming belike that the balsome of his own body without calling in for those other Auxiliaries of Art would have wrought the cure but so it was that his arm gangrened and both arm and life were lost together Thus it was with him in the body natural and thus it will be too in the body spirituall the least of Sin therefore is to be avoyded the least growth of sinne to be prevented the Cockatrice must be crushed in the egge else it will soon become a Serpent the very thought of sinne if not thought on will break out into Action Action into custom custome into habit and then actum est de Corpore Anima both body and soul are â—recoverably lâ—st to all Eternity Marriage to be sought of God by Prayer IT came so to pass when Men began to multiply upon the face of the Earth and daughters were born unto them That the Sons of God Men well qualified saw the daughters of men very lewd ones that they were fair that 's all they aimed at and therefore they took them wives hand-over head of all which they chose but being not of Gods providing they had better
Amorites not living half their daies Psal. 55. 23. How to be made like unto Christ. HE that intends to have his picture drawn to the life must not wrest and writhe his body this way and that way but sit still with a composed setled countenance having his eye fully set upon the Painter otherwise the resemblance will be false and the work much mis-shapen So he that would have the image of Christ truly stamped on his soul must eye Christ as he is the perfection of all graces do as the Prophet did by the Shunamites child lay his mouth to his mouth his eyes to his eyes his hands to his hands say as he said do as he did Sic oculos sic ille manus propose him as a pattern in all things imitable Otherwise if he gaze upon the vanity of the creature and spread his thoughts at large upon earthly things there will be much of Mammon but little or no likenesse of Christ appearing upon his soul. The certainty not the time of our Calling to be so much looked into WHat a deal of do did the Pharisees make with the poor man that was born blind Ioh. 9. first his neighbours they begin with him How were thine eyes opened vers 10. then the Pharisees asked him How he had received his sight vers 15. The poor â—an tells them That one called Iesus made clay and annointed his eyes c. After many questions they bid him give God the praise for they knew that that man Iesus was a sinner vers 24. Well saies the poor man whether he be a sinner or not that 's more then I know but so much I know for certain that whereas I was blind now I see It matter'd not with him what the man was that cured him nor the place where nor the time when this he took notice of that he was blind but now he did see So the question is not When or How any man is called of God but the main will be Whether he is yet called A woman with child if the babe stir in her womb she takes no thought when it was that the child first quickned but is glad that it is quickned If a man can but see marks and signes of salvation within him and perceive that the blessed Spirit of God hath wrought wonderfully on his soul he may certainly conclude that he is called let the time place and manner be never so uncertain Without Faith impossible to please God OF all the Virgins presented to Ahasuerus none was so pleasing as Hester Let the maiden that pleaseth the King be Queen in stead of Vashtai When that Decree was published what strife what emulation may we think was amongst the Persian Damosells that either were or thought themselves fair every one hoped to be a Queen But so incomparable was the beauty of that Iewesse that she was not onely taken into the Persian Court as one of the selected virgins but had the most honourable place in all the Seraglio allotted unto her The other virgins passe their probation unregarded When Hâ—sters turn came though she brought the same face and demeanour that Nature had cast upon her no eye saw her without admiration the King was so delighted with her beauty that contemning all the other vulgar forms his choice was fully fixed upon her Thus Faith is that Hester to which God holds out his golden Scepter He is pleased with all graces hot zeal and cool patience please him cheerfull thankfulnesse and weeping repentance please him charity in the height and humility in the dust please him but none of them are welcome to him without faith in Christ Iesus All alike in Death AS Trees while they grow are apparently known by their fruites by their severall kinds and so are commonly called by their names but when once the Ax comes amongst them that they be felled fired and consumed none can distinguish of their ashes So when men whilst they live do very much differ in office title place and power but when they be dead and resolved into cinders their dust admits of no seperation it can by no means be divided As there is the like ashes of the Shrub and the Cedar so the like dust of the King and the Beggar Mors sceptra ligonibus aequat Death is the head of the Levelling party makes all men alike the mightiest have no more priviledge than the meanest Ingratitude reproved AN empty bucket that is let down into a well doth as it were open its mouth to receive the water but being drawn up full sheweth his bottom onely to the well that gave it The sea receives her moisture from Heaven sweet and pleasant but returns it salt and brackish The clouds by the power of the Sun-beams are exhaled from the earth but being once mounted they darken that aire and obscure that Sun that raised them The frozen Snake in the Fable stingeth him that refreshed it Thus it is with all unthankfull men men ingratefull to God he ladeth them daily with benefits and blessings and they lade him with sins and trespasses God would have them to be righteous but they will not part with their inventions So ingratefull so swinish are they that having acorns to feed on mercies to encourage them promises to support them they will not so much as look up to the Tree not be thankfull to God that hath so richly provided for them Gods fundamentall love of Election and actuall love of Adoption how distinguished IT so falleth out sometimes that a great person of quality hath a purpose to marry a poor kitchin-maid he provides her cloths and all things suteable for such a state She poor wretch little dreams of any such matter is in the kitchin about her drudgery and it cannot be said but that he loves her still Here now is an intentionall love a virtuall and fundamentall affection but there will be another manner of love when she comes to be his wife and lie in his bosom Thus wretched sinfull Man he is under wrath a very bond-slave of Sathan in a sad condition by nature hath nothing in him that may deserve love yet God intending to adopt him for his son looks after him and treasures him up in Christ Iesus The poor sinner all this while knowes little of it he is not justified because he is not called but when God shall be pleased to manifest himself by the operation of his blessed Spirit the love of Election which was virtuall and fundamentall from all Eternity will break out and he shall be actually adopted a child of God and heir of eternall salvation Faith the root of all Graces THe root of a tree is a ragged and a jagged thing no shape no proportion no comlinesse in it and therefore keeps it self in the earth as unwilling to be seen yet all the beauty that is in the tree the streightnesse
dead in us much lesse the knowledge of divine Truth that should break out into practice for happinesse is not entitled to those that know but those that do what they know Gods Omniscience PLiny makes mention of a silly Bird that if she can but get her head into a hole she thinks no body sees her and that all 's safe whilst she becomes a miserable prey to her common Adversary And this is the folly of many Men amongst us such as would be counted wiser than indeed they are close Polititians that digge deep in their Counsells and draw the Curtains over their deeds of darknesse subtile Machiavillians that spin their mischievous design as fine as a Spiders web and many times under the veyl of Religion too Painted Hypocrites that under the pretence of gravity think they dance in a Net unseen of all Men Prostitute strumpets that first sacrifice and then commit lewdnesse foul Dissemblers that under the pretence of long Prayers devour Widows houses And such as with demure looks think to deceive Christ Iesus himself But let such know that God can find Ionah in the bottom of the ship and Ieroboams wife in her disguise he sees and knows of the diversity of Weights and Measures in Tradesmens shops and Warehouses the least dash of an erring pen in the matter of Accompts the least sin of loosenesse And on the other side our Alms though perhaps they make no great noyse in the World are in debentur with him he hath a bottle for our teares a book for our deeds whether good or evill The whole world is to him as a Sea of glass Corpus diaphanum a clear transparent body There is nothing hid from his eyes so that find but out a place where he sees not then sinne and spare not Worldly things cannot really help us IT was wittily painted by way of Emblem upon the Dutch Ambassadours Coach A woman sitting in a forlorn posture close to the body of a Tree on the shady side the Sun shining out in the strength of its heat with this Motto Trunco non frondibus intimating thereby that she was more beholden to the Trunk then the leaves of that Tree for succour Thus it is that all good Men make God onely to be their support in the midst of danger their refuge in time of trouble the Rock of defence and their strong Tower whereas others cleave close unto the leavy Creature trust in uncertain Riches put their confidence in an arm of flesh and bear themselves high upon their friends in Court their preferments in the State and such like miserable comforters which will nothing avail them in the day of wrath when they should have most need of them Whether it be lawfull to desire Death IT is written of Martyrius that being on his Death-bed he desired that God would be pleased to release him out of the miseries of this sinful World but his Auditors standing by said What will become of us and our poor souls when you are gone your losse will be a great prejudice to us you cannot conceive what hurt we shall receive by your death Well saies he if my life may be profitable to Gods people I will do any thing that he will have me to do He desires to live so as it may stand with Gods good pleasure And a man may wish to die for it is good or sinfull so to do as the the grounds are whereupon the desires are setled It is an expression of faith to be freed from sin and to have a more neer communion with God Thus it is that the Bride in the Revelation saies Come and the Spirit saies Come and both the Spirit and the Church take hands together and say Come Lord Iesus come quickly No man saies Christ can see may face and live O then saies the Church let me die that I may see thy face But such is the frailty of man that even strong desires and unadvised wishes are to be found amongst the people of God such as wish for death in regard of carnall ends thus Eliah because of Iesabels frownes cries out Lord take away my life c. and Ionah in a pettish humour thinks it better to die than to live not considering that Patience is the daughter of Hope and grandchild of Faith so that he that believeth maketh noâ— haste There is Heaven saies Hope It is mine saith 〈◊〉 Yea but saith Patience I will wait till Gods appointed time come Knowledge in Politicall affairs very uncertain THe Chirurgion that deals with an outward wound can tell whether he can cure it guesse in what time but the Physician that undertakes the cuâ—e of a feavour can neither see the time of his patients recovery nor assure him that he shall be recovered at all The Artizan with his convenient shop tools can make up his daies work if he be not hindered but the Merchant Adventurer can promise to himself no such matter he must have one wind to carry him out of the Haven another to carry him about to the lands end and perhaps another to drive him to the place of traffick so that he can promise nothing neither for the time of his return nor the vending of his commodity but as the wind and the weather and the marriners and the Seas and the time of trade will give him leave Thus the uncertainty of our knowledge in secular and politicall businesse doth appear the most wise God hath hidden from us the event of things Caliginosa morte premit All politick successes are conjecturall not demonstrative they stand in need of the concurrences of many things and causes which are casuall and of many mens minds which are mutable and of many opportunities which are accidentall so that we cannot build upon them There 's no policy so provident no providence so circumspect but is subject to errour and much uncertainty Sacramentall Bread and Wine how differenced from others AN Instrument or Conveyance of Lands from one party to another being fairly engrossed in parchment with wax fastned unto it is no more but ordinary parchment and wax but when it comes once to be sealed and delivered to the use of the party concerned then it is changed into another quality and made a matter of high concernment Thus the Elements of Bread and Wine are the same in substance with the othâ—r bread and wine before and 〈◊〉 the Administration is past the same in quality the bread dry the wine moist the same in naturâ— the bread to support the wine to comfort the heart of man But being once seperated not by any Spells or signing with the signe of the Crosse not by any Popish carnall sensuall Transubstantiation nor any Lutheran Consubstantiation from a common to a holy use when Christs Name is set on them in regard of Institution consecration operation and blessing attending
God and having no other foundation but what was laid in Christ Iesus suffers Martyrdom whilst Denton for all his great shew plaid the Renegado and turned like a weathercock with the time But it so fell out that he which would not willingly burn for religion was afterwards unwillingly burned in the saving of his own house then on fire Thus it is a very dangerous thing for any man to rely upon his own strength the danger of self-confidence is very great it hath but one foot to stand on and therefore apt to stumble and catch a fall whereas a child of God just like a little child will desire the hand of Gods good guidance if he be to passe over the bridge of any difficulty whatsoever The Devills plot to root out Learning SAd was the condition of the Israelites under the tyrannicall government of the Philistins when they voted that there should be no smith in Israel lest they should make them swords and spears nay when the lawfull use of plowes coulters axes and mattocks instruments of husbandry were to be laid aside except they would come to their forges to whâ—t them Such is and hath been the Devills policy and of his instruments such as Iulian and the like in all ages to put out if possible the eyes of Learning and to dam up the fountains of good literature left men should make them swords and spears furnish themselves with arguments and reasons to confute and convince the Iesuiticall doctrines the Athesticall practises and Schismaticall opinions of such as are the grand sticklers and promoters of his diabolicall Kingdom Ministers of Gods Word to be constant in the preaching thereof ERnostus Duke of Luneburg caused a burning Lamp to be stamped on his coin with these four letters A. S. M. C. by which was meant Aliis Serviens Meipsum Contero By giving light to others I consume my selfe Now if he thought this to be the duty of a secular Prince how much more of a spirituall Prophet one that is set apart for the holy fâ—nction of the Ministrey to spend his strength in Gods service to preach in season and out of season never to give over but to run the race with cheerfulnesse being constant unto the end knowing that his labour shall not be in vain in the Lord. The Heart of Man author of all good and bad actions A Pollodorus dream't one night that the Scythians took him and flea'd off his skin with an intent to boyl him and as they were lifting him into the Caldron his Heart said unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is I that have brought thee to this sorrow I am the cause of all the michief that hath befallen thee And it is most true that the heart of man is the forge where all our actions are hammered out at large It is out of the abundance of the heart that the mouth speaks either good or bad The Centurion had not readier servants at command then the heart hath upon all occasions the eye ear tongue hands feet knees all of them move and are at the hearts devotion Custom of sin no excuse for the committing of sin IT is said of a prisoner that standing at the Bar indicted for Fellony was asked by the Judge what he could say for himself Truly my Lord saies he I did mean no hurt when I stole it is an evill custom that I have gotten I have been used to it ever since I knew any thing Why then saies the Judge if it be thy custom to steal it is my custom to hang up thieves So if it be any mans custom to swear upon every sleight occasion it is Gods custom not to hold them guiltlesse that take his Name in vain Is it any mans custom to whore and be drunk it is Gods custom to judge them Whatsoever the sin be there 's no pleading of custom to excuse it as that they meant no harm it was against their will c. All the fig-leaves that can be gathered and sewed never so close will not hide their nakednesse from the eyes of Heaven God will certainly bring them to judgment Peoples ingratitude to their Minister condemned WHen Homer had spent many lines in dispraising the body of Thyrsites he briefly describes his mind thus That he was an enemy to Ulysses a wise and eloquent man And there can be no more said of a bad man than this That he is an enemy to his Pastor that 's enough to brand him Vaeilli qui minxerit in Foâ—tem There is a curse pronounced against him that shall pollute the fountain cast aspersions on the Minister who like David is tuning his Harp to drive away their melancholly and they like Saul dart their Javelins the whilst at his body Whilst he is studying to apply the warm blood of Iesus Christ to their hearts they are endeavouring to vex the best blood in his heart he is taking care how to save their souls and they ingratefull men are troubled how they may vex and perplex his very thoughts which are meerly intended for their good Self-seeking men reproved IT is said of Hadrian the sixth that having built a stately Colledge at Lovain he set this Inscription on the front in golden letters Trajectum plantavit Lovanium rigavit sed Caesar dedit incrementum Utrecht planted me for there he was born Lovain watered me for there he was bred but Caesar gave the encrease who from the â—erula brought him to the Crosier of a Schoolmaster made him Pope of Rome A merry Passenger reproving his folly under-wrote Hic Deus nihil secit Here was no room for God to do any thing Thus God may be said not to be in all the thoughts of self-seeking men they do not with those Antients preface to their works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but intervert a great part of the price with that ill couple turning Gods glory into shame loving vanity seeking after lies such as in the Originall will deceive their expectations of which sort by a specialty is that smoak of popular applause which the higher it mounts the sooner it vanisheth and comes to nothing The true cause of Christian thankfulnesse PLato looking through the dim spectacles of Nature gave thanks unto God for three things First That God had created him a Man and not a Beast Secondly That he was born a Grecian not a Barbarian Thirdly That not onely so but a Philosopher also But Christians that are better bred and taught turn the stream of their thanks into another manner of channell First That God hath created them after his own Image Secondly That he hath called them out of the common croud of this world and made them Christians Thirdly and more especially That amongst those that bear the name of Christ he hath made them faithfull ones like a few quick-sighted men amongst a company of blind ones
understand him And the other remembring that he was a Minister stood not alwayes upon the pureness of his style but was farre more solicitous of his matter then of his Words Thus as Children use money to jingle with and Men use flowers for sight and scent but Bees for hony and wax not to gild their wings as the butterfly but to fill their Combs and feed their young In like sort there are those that tip their tongues and store their heads some for shew and some for delight but Ministers above all men have these talents in trust that therewith they may save themselves and those that hear them they must condescend to the capacities of their Hearers stoop to the apprehensions of the meanest become all things to all Men in S. Pauls sense that they may win some Hence was that saying of a reverend Bishop Lord send me learning enough that I may preach plain enough The Sinners wilfull blindness condemned THe Lionesse will not company with the Lyon after her commixtion with the Leopard till she wash her selfe in water unwilling that her Adultery should be manifested by her scent And the Viper is so wise that before its copulation with the â—ish Muraena it first vomits and casts out all the pernicious and venemous poyson that is within it But O the wilfull blindnesse of poor sinfull Man by nature more adulterous than the Lionesse more venemous than the Viper going a whoring after every sort of vanity full of hatred and malice suffering strange Lords to tyrannize over him without repugnancy yea and such cowardly Lords that if but resisted would flee from him yet he gives way to them not fearing that his disloyalty shall be perceived and revenged by his Righteous Lord and Master whose patience will at last break out into fury and break him too into a thousand pieces The hasty unexpected death of friends not to be matter of excessive sorrow A Bijah the Prophet meets with Jeroboams wife and tells her that he was sent with heavy news and with that especially Thy childe shall die And which might add the more unto her sorrow Thy childe shall die assoon as thou enterest thy foot into the City so that she could not so much as speak to him or see him alive And it was so which was the occasion of a Nationall mourning there being in him bound up the hopes of all Israel And thus it is that many judge it very heavy tydings to hear of the early untimely deaths of friends and acquaintance that like grapes they should be gathered before they be ripe and as Lambs slain before they be grown But why should they judge so Why take on so with grief and sorrow It is true that Tears are sutable to an house of mourning so that Moderation lends a Napkin to dry up the excess of weeping Consider then that nothing hath befallen them but that which hath done may do and often doth betide the best of Gods dear Children No Man grieves to see his friend come sooner then ordinary more speedily then usually others do to be Rich and Honourable or to see his friend or childe outstrip others in learning and wisdom to have that in a short time which others long labour for Why then should any Man be troubled but rather count it matter of joy when their Children or friends by death obtaine so speedily such a measure of spirituall Riches and such a height of heavenly glory in so short a time besides they have this benefit before those that live longer they are freed from the violence of the Wine-press that others fall into and escape many storms that others are fain to â—ide through Death the meditation thereof profitable to the Souls conversion THere is a story of one that gave a young Gallant a curious Ring with a Deaths head in it upon this condition That for a certain time he should spend one hour every day in looking and thinking of it He took the Ring in wantonnesse but performed the condition with diligence it wrought a wonder on him and of a desperate Ruffian he became a conscionable Christian. It were to be wished that Men of all sorts would more think of death then they do and not make that the farthest end of their thoughts which should alwayes be the nearest thought of their end but to spend some time fixedly every day on the meditation of death and then by Gods grace they would find such an alteration in their lives and conversations that there would be gladnesse in the Church peace in their own souls and joy before the Angels in heaven for their Conversion The great usefulnesse of Scripture-phrase IT is very remarkable how God himself the greatest Master of speech and maker of it too Exod. 4. 11. When he spake from Heaven at the Transfiguration of his Christ our Iesus made use of three severall texts of Scripture in one breath as in Mat. 17. 5. This is my beloved Son Psalm 12. 7. In whom I am well pleased Esay 42. 1. Hear ye him Deut. 18. 15. No doubt but God could have expatiated as he pleased but this may reprove the curious queaâ—inesse of such nice ones as disdain at the stately plainnesse of the Scripture and to shew of what authority Scripture-phrase is with God Happy then is that man that Minister that can aptly utter his minde in pure Scripture-phrase in that heavenly dialect the language of Canaan It is not the froath of words nor the ostentation of learning though usefull in its time and place nor strong lines that will draw men up to Heaven but strong arguments and convincing â—own-right truths drawn out of the treasury of Gods Word as when a Sermon is full of the â—owells of Scripture so that God and Christ may as it were seem to speak in the Preacher Conversion of a sinner painfully wrought IF a woman cannot be delivered of her child which she hath carried but nine months in her womb without pain and perill of life though she conceived it in great pleasure we must not think then to be delivered of sin which is a man an old man a man that we have carried about in our hearts ever since we were born without any spirituall pain at all The conversion of a sinner is no such easie matter there must be the broken heart the contrite spirit the mourning weed the pale countenance the melting eye and the voyce of lamentation pain for sins past pain for the iniquities of the wicked pain for the abominations of the land and place where they live pain to see the distractions both of Church and State and finally pain for their absence from their heavenly country These are the pangs and throws of the second birth the dolours that attend the conversion of a sinner The Hypocrite characterised THere is mention made of a Beast called
to endure nor lay any more upon him then what he shall be able to bear The Law bringing Mento the sight of themselves THe Swans of Thames and Po beholding with a retorted neck their goodly feathers think themselves Rarae aves interris but when their black leggs and feet are become the object of their sight then they find that they are nigris Cygnts simillimae So when Men behold their lives in what they are commendable or tolerable the Pharisee himselfe is not more proud then they when they hear of the two Tables of Gods Commandements they can carry them as easily as Sampson did the Gates of Azzah But when they look into the glass of the Law of God they find their strength to be but as other Mens then goes the hand to the breast and the word from the mouth O God be merciful to me a sinner Away then as Luther once said with those Antinomian conceits that the Law need not be taught in the times of the Gospel It is confessed That Christ is the end of the Law What end Finis perficiens non interficiens an end not consuming but consummating as himself said I came not to destroy the Law but to teach and do it Mat. 5. 17. The painfull Preachers poverty the idle Impropriators plenty BEes make the honey and drones suck the Hive It is said in Iob ch 1. v. 14. The Oxes were ploughing and the Asses feeding by them What Oxen plough the ground and Asses reap the Harvest This is somewhat preposterous yet so it is That laborious Oxen painful Preachers spend their time in plowing and preaching and lazy Asses idle Impropriators eat up all their labours being alwayes feeding Great revenues belong to the contemplative covent while the devout and active Preacher is a Mendicant the diligent Preacher lives in want of necessaries whilst the lazy Impropiator swells in all aboundance Every Man to be perswaded of his own death TWo Ships meeting on the Sea the Men in either ship think themselvs stand still and the other to be swift of sayl whereas they both sayl onwards toward the Port intended but the one faster then the other Even so Men are as Ships see we an old Man with a staffe in his hand stooping downward Alass poor old Man say we he cannot live long Hear we a Passing-bell toll There 's one going out of the world Visites we a sickâ—friend We think he can hardly live till morning Thus we think all other Men are a dying and we onely stand at stay Whereas God knows it they may go a little before and we are sure to follow after Iohn out-runs Peter to the Sepulchre but Peter is not far behind him Let every Man then be thus perswaded of himselfe that he shall and must dye None can be so sottish as to be perswaded that they shall never dye yet which is a sad thing there is none so old but thinks he may live one year longer and though in the generall he say All must die yet in the false numbring of his own particular days he thinks to live for ever The great danger of any one Sin unrepented of MAny Planks well pinn'd and calk'd make the Ship to float one and but one leak not stopped will sink it One wound strikes Goliah dead as well as three and twenty did Caesar One Dalilah will do Sampson as much spight as all the Philistins One wheel broken spoyls all the whole Clock One vein's bleeding will let out all the vitals as well as more One fly will spoil a whole box of Oyntment One bitter herb all the pottage by eating oâ—e Apple Adam lost Paradise One lick of honey endangered Ionathans life One Acâ—an was a trouble to all Israel One Ionah if faulty is lading too heavy for a whole ship Thus one sinne is enough to procure Gods anger and too much for one Man to commit And if God then take an accompt of one sin let Men have a care of all sin Curses usually fall on the Cursers own head DIogâ—â—es warned the Bastard when he saw him throwing stones at randome among the People to take heed he did not hit his own father Such is the condition of all cursing Men such whose tongues run with great speed on the Devills errand whose Maledictions are shot out of their mouths just like fools bolts not regarding where they light whereas many times they fall upon their friends their children and very often upon themselves or like ill made pieces which while Men discharge at others they recoyl in splinters upon their own faces so that if every curse should stick a visible blister on the tongue as it doth insensible ones on the Soul How many Mens tongues would be too big for their mouths and their mouth sas an open Sepulchre full of rottennesse and putrefaction To be alwayes prepared for Death IT is reported of Sir Iohn Burgh a brave Souldier and a Gentleman of a good Family who receiving a mortall wound in the Isle of Rees and being advised not to fear Death but to prepare himselfe for another world answered I thank â—od I fear not Death these thirty years together I never rose out of my bed in the morning that ever I made account to live till night A religious and Christian-like practise well worthy imitation that every day when a Man awaketh he should commend himselfe to Gods protection whether he live or dye for at the Evening none knoweth whether that nights bed shall be his grave or that nights sleep shall be his death Therefore before his eyes do sleep or his eye-lids take any slumber or the temples of his head takes rest make his peace with God for all his sinnes that whether he live or die he may live and dye to the Lord and Iesus Christ may be to him advantage The sad condition of Man falling away from God COmets and Meteors that hang in the ayr so long as they keep aloft in the firmament of Heaven they glitter and shine and make a glorious and caelestiall lustre in the eyes of all beholders but if once they decline from that pitch and fall down to the Earth as many times they do they vanish and disappeare and come to nothing Such is the case betwixt a Man and his God as long as a Man holds in good tearmes with God and sets his affections upon things above so long will God cast his favour upon him and he shall sbine as a light in the midst of a crooked and perverse generation But if once he decline from that pitch and fall down from a godly conversation into an earthly idle ungodly disposition 't is a venture but his prosperity will fall away and his latter end grow worse than his beginning The madnesse of Ministers Magistrates c. not to be guided by that Counsell they give to others IT is fabled of a
with the fool he shall say in his heart though he believes otherwise that there is no God then he destroyes the Nobility of Man for Man is a kin to the beasts by his body and if he be not a kin to God by his soul he is a base and ignoble Creature Atheism will unman any Man and deject any thing that is the advancement of humane Nature Riches ill gotten never prosper IT is related of Tecelius the Popes pardon-monger in Germany that having by sale of Indulgences scraped together a vast sum of money and returning for Rome was met and eased of his cash by an odd fellow who being afterwards apprehended and prosecuted as a fellon produced a Pardon not onely for sinnes past but sins to come granted unto him by Tecelius himselfe and being thereupon acquitted by the Judge enjoyed the booty which being ill gotten was as wickedly spent And thus it is that ill gotten goods seldome prosper they have a poysonfull operation in them bringing up the good food together with the ill humours He that hath any such hath but lockt up a Thief in his closet that will rob him of all that he hath He may heap up silver as the dust and prepare Rayment as the clay he may prepare it but the just shall put it on and the Innocent shall divide the silver For when a man out of a covetous desire of gain shall make a Marriage with Mammon and give a bill of divorce to Iesus Christ care not which way nor how he scrapes up wealth so as he have it then it is just with God to blast his hopes and blow upon his estate that all shall come to nought God onely heareth and answereth the Prayers of his People IT is a pretty observation that St. Augustine makes out of the Parable proposed by our Saviour where he that knock'd at Midnight to borrow bread of his Neighbour found all the whole family asleep onely the Master of the house was awake and he answered and opened and gave him that he craved though it was an unseasonable time Nullus de Ianitoribus respondit none of all the Porters none of all the Servants none of all the Children made him any answer they were all asleep onely the Master was awake and heard when he called Just so it fares with us when we knock and call at the doors of Heaven for any Mercy none of all the Prophets or Apostles none of the blessed Saints departed make us any answer Alasse they hear us not they sleep in peace and are at rest from their labours onely God Almighty who is the Master and Maker of that blessed Family he and onely he doth hear and answer at what time soever we cry unto him call when we will he is alwayes awake to heare us Happiness and blessednesse the onely things esirable St. Augustine hath the story of an Histrionicall Mountebank that to get Spectators and mony by them promised to tell them the next day what they most desired The Theater being full of People and their minds full of expectation What was the device Vili vultis emere charè vendere you would all buy cheap and sell dear But by Mr. Mountebank's leave this holds not for the good Man in a famine will buy corn dear and sell it to the poor cheap And on the other side the unthrift will sell his Inheritance cheap and buy vanities at a very dear rate Now if he had told them Beati vultis esse you would all be happy this had been a full satisfaction Blessednesse is every Mans desire Now whosoever hath the Sun hath the light of the Sun He cannot want water that hath the fountain and he that hath God shall be sure of blessednesse It is therefore every Mans part to cleave to this blessed God who will deliver him from sin and hell which is blessednesse begun and bring him to salvation and Heaven which is blessednesse consummate The just Reward of Treachery and false dealing PHilip Duke of Austria paid the Ambassadours of Charles the fourth who had betrayed their trust in counterfeit coyn whereof when they complained it is answered That false coyn is good enough for false Knaves Iames the first King of Scots was murthered in Perth by Walter Earl of Athol in hope to have the Crown and crown'd he was indeed but with a Crown of red hot Iron clap'd upon his head being one of the tortures wherewith he ended at once his wicked dayes and devices And Guy Fawkes that Spanish Pyoneer should have received his Reward of five hundred pounds at an appointed place in Surrey but instead thereof he had been paid home with a brace of bullets for his good service if Iustice had not come in with a halter by way of prevention Thus Traytors have alwayes become odious though the Treason were commodious Let those Kill-Christs and those State-Traytors Sheba Shebna c. all disturbers of present-Government be never so industrious in contrivance never so confident in the effecting of their treacherous designs let them plot on whet their wits beat their brains associate confederate take counsell together break vowes promises and Covenants swear and forswearr yet all shall come to naught toto errant Coelo they are Heavenly wide quite out they shall miss of their purpose and meet with disappointment and the just judgements of God upon them and their Posterity in the conclusion The great danger of sleighting Church-assemblies St Augustine out of the Parable concerning the Man that fell amongst Theives and was wounded and left halfe dead notes of him that he was going down from Jerusalem to Iericho from the Church I warrant you Ierusalem was the Church of God the holy City Jericho was a cursed place branded with an ancient curse since the days of Joshua and thither lay his journey Whereupon St. Augustine notes Si non descendisset fortasse in latrones non incidisset Had he not been descending and going downward from God and from his Church peradventure he had not fallen into the hands of Thieves God would have protected him the Lord would have safe-guarded him that no evill should have betided him But becaus he was going from the Church to a cursed place like enough about a naughty businesse therefore God gave him over As many therefore as desire Gods protection and blessing let them resort to the Church to serve and seek him Conversion of a Sinner not wrought all at once SUppose it now Mid-night and the Sun with the Antipodes He doth not presently mount up to the height of our Heaven and make it Noon-day but first it is twilight then the day dawns and the Sun rises and yet looks with weaker eyes before he shine out in his full glory We do not to day sweat with summer and be shaken with the fury of the Winter to morrovv but it comes on with
work of mercy how is it then Is the mony upon the table is every man ready to throw down and make it a leading case to the rest of the company No such matter one puts it off to another Alas I am in debt saies one I have no mony about me saies another Then every finger is a thumb and it is such a while before any thing will be got out that it would trouble any one to behold it Then the question is not Who shall be first but Who shall be last A sad thing that in way of courtesie any man should be thus free and when it comes to a work of mercy thus bound up God to be â—eared in his Judgments IT is said of Queen Elizabeth she was so reserved that all about her stood in a reverent awe of her very presence and aspect but how much more of her least frown and check wherewith some of them who thought they might best presume of her favour have been so suddainly daunted and planet-strucken that they could not lay down the grief thereof but in their graves One of these was Sr. Christopher Hatton Lord Cnancellor who died of a flux of urin with grief of mind neither could the Queen having once cast him down with a word raise him up again though she visited and comforted him in the time of his sicknesse O! but when the Lion roars shall not the beasts of the forrest tremble Shall the judgments of God be abroad in the world and the people not learn righteousnesse Shall the frowns of any mortall Wight be matter of discontent and shall the angry countenance of the immortall God be passed by unregarded It must not be He that was and is Wonderfull the Counsellor made it out for comfortable advice Fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both body and soul in hell Matth. 10. 28. Conscience to be looked on as a Register of all our actions IT is recorded of that reverend Martyr Bishop Latimer that he took especiall care in the placing of his words before Bonner because he heard the pen walking in the chimney behind the cloath setting down all it may be more then he said So ought we circumspectly to look to all our sayings and doings for Conscience as a Scribe or Register sitting in the closet of our hearts with pen in hand makes a Diurnall of all our waies sets down the time when the place where the manner how things were performed and that so clear and evident that go where we will do what we can the characters of them shall never be cancelled or razed out till God appear in judgment Trades and occupations the wisdom of our fore-fathers in the invention and keeping them up IT is observable that the Athenian Common-wealth prospered so long as the People were in action and employment but when they once tasted the pleasures of Darius Court and brought home Persian gold then they fell to wantonnesse and so to nothing Whilst the Assyrians did set forth themselves they flourished but when Sardanapalus whom Boccace would have to be the first that brought idlenesse into the world began to invert the course of Nature by turning daies into nights and nights into daies in riot and excesse then the Commonwealth began to decline And such was the condition of the Roman State when they had vanquished the Carthageâ—ians It was therefore the great prudence of our fore-fathers to find out the knowledge of the Liberall Arts and Sciences and to institute Mechanicall Trades and Occupations well knowing that it is Action which gives a well-being to every living creature that Industry hath raised the most flourishing Common-wealths out of the dirt and Idlenesse levelled them with the dust and brought them to nothing Not to rejoyce at the afflictions of others JOhn Denly one of the Martyrs in that Marian persecution being set in the fire with the burning flames about him sang a Psalm Whereupon Doctor Story commanded one of the Tormentors to hurl a faggot at him but being hurt therewith upon the face that he bled again he left his singing and clapt both his hands upon his face Truly said the scossing Doctor to him that threw the faggot thou hast marr'd a good old song Yet so it happened that this Story after the comming in of Queen Elizabeth being catch'd in a mouse-trap at Antwerp was hoisted away for England and being questioned in Parliament for many foul crimes and particularly for persecuting and burning the Martyrs he denyed not still keeping up his jeering humour but that once he was at the burning of an Herewig at Uxbridge where he cast a faggot at his face and set a bush of thorns under his feet to prick him But he was hang'd at Tyburn for all his flamming being just then new built three square after the manner of his three corner'd cap and so made good that Proverb of Solomon He that is glad at calamities shall not go unpunished And thus he that rejoyceth at the afflictions of others is sick of the Devills disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such were the Edomits Ammonites Philistins and others of Sions enemies that heard of her trouble and were glad of it Such were David's adversaries that wished him evill and cried Aha aha and such the Iewes that scoffed at Christ on the Crosse. But Iob was of another spirit he rejoyced not at the destruction of him that hated him and so must all good Christians be otherwise he that sitteth in the heavens will have them also in derision and laugh when their fear commeth Cares attendant on the Kingly office and men in Authority IT was no doubt a sad experience that wrung those words from Caesars mouth when you would name a masse of cares and crosses Cogita Caesarem Think upon Caesar. Ah! little do the shrubs and they that live in the humble valley of a private life take notice of the loud tempests or feel those incessant storms which beat upon the Cedar whose exalted top raise him neerer to the lightning and rage of the upper Element they look onely upon the glittering matter of a Diadem and the lustre of the Jewells set in it and so apprehend somewhat that may delight the eye but could they understand how many cares are lodged and concentred within the pale and circle of that Crown as a great King said once They would scarce take it up for their wearing though it lay in their way What are dignities but difficulties and the rent of labour considered the good man hath but a hard bargain of his honour No wonder then if the wise man be as it were haled out of his privacy to such preferment for he weighs the charge as well as the credit the danger more then the gain and knowes his chayr of State
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
Heroicall mind in him but sooner praised then followed and as St. Bernard said in another case exemplum alterius sâ—culi an Example fitter for a lesse corrupt age than this wherein we live It is well now if nothing be given or promised before hand The Rulers love to say with shame Bring ye Hos. 4. 13. The Iudge asketh for a Reward Mich. 7. 3. Many are the Gehezies that run after Rewards Many like Samuels two Sons turn aside after lucre and takes bribes to pervert Judgment 1 Sam. 8. 3. But where is the Man that like Samuel can say Whose Oxe have I taken or whose Ass have I taken or whom have I defrauded whom have I oppressed or of whose hands have I received any bribe to blind mine eyes therewith 1 Sam. 12. 3 Commendable silence IT was the wisdom of Sulpitius Severus who being deceived by the Pelagians and acknowledging the fault of his loquacity was carefull of silence afterwards unto his death and good reason too saies St. Ierom Ut peccatum quod loquendo contraxerat tacendo penitus emendaret That the sin which he had committed by over-speaking might be amended by holding his peace ever after Thus it may be often is the infirmity of the wisest to be too hasty in speech to be somewhat too forward in their expressions it must therefore be their wisdoms to shut the doors of their lips to be wary of what they say and to be more silent and watchfull over themselves for the time to come The distemper of Sin not easily cured IT is said of Nero's Quinquennium that it was such that in the excellency thereof as to the point of Government few of his Predecessors did ever equal him yet at last that which glistered so much did not prove to be true Gold He fell into courses most exorbitant and amongst the rest so shamelesse in his bribery and extortion that he could not passe an Office but he must be well pay'd for it before the Seal was gotten and then as a Trumpet of his own basenesse cry out to the party Scis quibus sit opus Thou knowest what I have need of And thus it is that when Men are distempered with sin habituated and as it were rooted in sin they are not very easily cured It is a difficulty to be weaned from the sweet breasts where Sin hath a long time sucked or to be divorced from those criminall courses to which a Man hath once espoused his affections Vices oft-times become Usages and a practised sinner is even incorrigible Ier. 4. 14. Ezck. 13. 27. Men to stand up for the credit of their places LEwis the 11th of France desiring to thrust an Abbot injuriously out of his place commanded him Cedere to give up his Right and to yeeld up the possession to one that he should nominate the Abbot thinking the King to have no absolute power to dispose of Church-rights without some high crime or the Parties voluntary consent resolutely told him That he had been forty years learning the two first letters of the Alphabet A. B. that is how to be made an Abbot and he should be forty years longer before he should learn the two next letters C. D. by which he meant C E D E that he could not understand how to yield up an Abboâ—ship so easily Thus it is that the greater Men are the greater care ought they to have in keeping up the credit of their places be as great as their Parentage and Pedigrees Ties and Titles be as great as their great Creaâ—or hath made them to be and as God hath had the bringing of them forth let not the Devill have the bringing of them up as they tender their dignities leave them as dignities lose not a cubit of their stature embesell not their stock lose their birth-right nor be inferiour to themselves as some in these dayes are that have such a Lethargy Vertigo or palpitation of the heart that they have forgotten every thing that should be near and dear unto them and even tremble to be their own Propugnators The great mystery of the Hypostaticall union in Christ shadowed out by way of Similitude MAny are the similitudes used by both ancient and modern Writers to illustrate the mysterious Union of God and Man in one Person of Iesus Christ our Mediator As that of the Body and Soul making but one Man Of the primordiall light in the first Creation and of the body of the Sun in which that light was afterwards seated both making one Luminary Of a sword fired and enflamed Of one Man having two accidentall formes or qualities as skill in Divinity and Physick Of a Cion or branch grafted into a Tree But these and some others have been long since noted as defective in one part or other That therefore of the Misletoe in the Oak or in the Apple-tree seemeth to hold out the best For First The Apple-tree and Misletoe are two perfect and different Natures in one Tree the Misletoe wanting no integrall part that belongs to Misletoe So the God-head and Manhood are two perfect and different Natures in one Person in one Christ our Lord. Secondly The Misletoe never had a separate and distinct subsistence of its own but onely subsistâ—th in union with the Apple-tree which susteyneth and mainâ—aineth it So the humane nature of Christ never had any distinct and separate subsisience of its own but from the first conception subsisted in union with the divine subsistence Thirdly The Apple-tree and Misletoe are so one Tree that their two different Natures are neither confounded together nor changed one into another to make up a third Nature but are so individually unitea that retaining their different Natures they are but one Tree So the two Natures of Christ are without confusion or commutation united in one person and yet still retain they reall differences Fourthly The Apple-trce and Misletoe though one Tree yet having different Natures bear different fruits as Apples and berries So the God-head and Manhood of Christ though but one Person yet being different Natures perform disinct actions peculiar to each of them Lastly As we may truly say by reason of this union This Apple-tree is a Misletoe and this Misletoe is an Apple-tree and consequently This Misletoe beareth Apples and this Apple-tree beareth Berries So we may truly say by reason of the personall union in God and Man in Christ This Son of Mary is the Son of God and this Son of God is the Son of Mary the Son of God was crucified and the Son of Mary created Heaven and Earth Rich men to consider their beginnings and be thankfull IT was the saying of Chrysostome to Gaynas the Arrian Bishop Cogita quo cultu transieris Histriam quibus nunc utaris vestibus c. Bethink thy selfe in what poor attire thou didst once pass through Histria and how richly thou art now
and stand still Oh Whaâ— a puddle of sin will the Heart be How rusty and uselesse will our Graces grow How unserviceable for Gods Worship how unfit for Mans by reason of the many spirituall diseases that will invade the Soul Just like Schollers that are for the most part given to a sedentary life whose bodies are more exposed to ill humours then any others whereas they whose livelihoods lye in a handicraft Trade are alwayes in motion and stirring so that the motion expells the ill humours that they cannot seize upon the body So in the Soul the lesse any Man acts in thâ— matter of its concernment the more spirituall diseases and infirmiâ—ies will grow in it whereas the more active and industrious Men are the lesse power will ill distempers have upon them The true Repentant sinners encouragement notwithstanding all his former wickedness IT is very observable in the Genealogy of Christ that there are but four women mentioned it being not usuall to mention any and the blessed Spirit of God sets a mark of infamy upon them all The first is Thamar Mat. 1. 3. She was an incestuous Woman for she lay with her Father in law Gen. 38. 38. The second is Rahab vers 5. she was an Harlot Heb. 11. 31. The third is Ruth vers 5. she came of Moab the Son of Levi by incest begotten of his own Daughter Gen. 19. 37. The fourth is Baâ—hsheba vers 6. she was guilty of Adultery And why was this so done but for the comfort of the most infamous Sinners to come in to Christ and to take notice for their better encouragement that though they have been above measure sinfull yet by their conversion to God and aversion from Sin by a serious and hearty Repentance all infamy of their â—ormer wayes is quite taken away and their names entered in the book of life and eternall Salvation Not to be troubled at the Prosperity of the Wicked And why so VVOuld it not be accounted folly in a Man that is Heir to many thouâ—ands per annum that he should envy a Stage-player cloathed in the habite of a King and yet not heir to one foot of Land Who though he have the form respect and apparel of a King or Nobleman yet he is at the same time a very begger and worth nothing Thus wicked Men though they are arrayed gorgeously and fare deliciously wanting nothing and having more then heart can wish yet they are but onely possessors the godly Christian is the Heir What good doth all their Prosperity do them It doth but hasten their ruine not their reward The Oxe that is the labouring Ox is longer lived then the Ox that is put into the pasture the very putting of him there doth but hasten his slaughter And when God puts wicked Men into fat pastures into places of Honour and power it is but to hasten their ruine Let no Man therefore fret him because of evil doers nor be envious at the Prosperity of the wicked For the Candle of the wicked shall be put out into everlasting darknesse they shall soon be cut off and wither as a green herb Psalm 37. 1 2. Godly and wicked Men their difference in the hatred of Sinne. AS it is with two Children the one forbears to touch a coal because it will black and smut his hand the other will not by any means be brought to handle it because he perceives it to be a fire-cole and will burn his fingers Thus all wicked and ungodly Men they will not touch sin because it will burn They may be and often are troubled for sin but their disquietnesse for sin ariseth more from the evill of punishment the effect of sin then from the evill that is in the Nature of sinne They are troubled for sinne but it is because sinne doth destroy the soul and not because sinne doth defile the soul because God pursueth sinne not because he hates sinne more because it is against Gods justice that is provoked then because it is against the Holinesse of God which is dishonoured because God threatens sinne not because God doth forbid sinne because of the Hell for sin not because of the Hell in sin But now on the other side all good and godly Men they hate and loath sinne because it is of a smutting and defiling nature because it is against the nature of God because God loathes and hates it more because it is a-against Gods command then because God doth punish it not because of the damning power of sin but because of the defiling power of â—in c. Custome in Sin causeth hardnesse in Sin LOok but upon a Youth when he comes first to be an Apprentice to some Artificer or Handy-craft Trade his hand is tencer and no sooner is he set to work but it blisâ—ers so that he is much pained thereby but when he hath continued some time at work then his hand hardens and he goes on without any grievance at all It is just thus with a Sinner before he be accustomed to an evill way Conscience is tender and full of Remorse like a queazy stomack ready to keck at the least thing that is offensive O but a continued Custome and making a Trâ—de of sin that 's it that makes the Conscience to be hard and brawny able to feel nothing As it is in a Smiths forge a Dogge that comes newly in cannot endure the fiery sparks to fly about his ears but being once us'd to it he sleeps securely So let wicked men be long used to the Devils Work-house to be slaves and Vassails to sinne the sparks of Hell-fire may fly about them and the fire of Hell flash upon their souls yet never trouble them never disturbe them at all and all this ariseth from a continued custome in a course of evill The more a Man is now troubled for sinne the lesse shall he be troubled hereafter And why so IT is well known that if a Land lord take a great Fine at the first coming into the house he doth take the lesse Rent for the future Thus as Land-lords deal with their Tenants so God with his people He puts them to a great Fine at the first he makes Sin cost them many a â—ear many a nights trouble many a dayes disquiet many a â—igh many a groan in the Spirit but here 's the comfort The greater the Fine the lesser the yearly Rent the more a Man is troubled for sinne at the present the lesse fear and perplexity shall be his portion hereafter for he shall have the joy and comfort of believing he shall have the more perfect peace at his death so that when he comes to dye he shall have little else to do but to lye down and dye committing his Soul into the hands of a faithfull Creator and Redeemer How it is that the singling out of one beloved Sin makes way to a full sight of all sin
to be made use of accordingly extream sottishnesse were it therefore to defer the practise of Wisdom till the next opportunity and to procrastinate Repeâ—tance upon the groundless hope of a few uncertain dayes yet for our comfort there is this priviledge in the Nature of Time that though that which is past cannot be recalled again yet it may be redeemed by the double diligence of the wise Ephes. 6. 15. Hence it is that the penitent Redeemer of Time may be lively set out in Medea with two contrary affections appearing in his face on the one side sorrow for the lamentable losse of that occasion which is past and on the other side joy for the Redemption of opportunity present The sick Mans sorrow AS a Traveller that rides a tired horse is utterly disappointed and cannot reach but with much difficulty the end of his journey And so by sicknesse this body of ours is deprived of all chearfulnesse and activity and our Souls so farre â—rustrated that they can neither receive that good nor do that good which otherwise they would perform Such is the sick-mans sorrow that no Man knows it but he that feels it what a disadvantage it is to the Soul to be so ill lodged in a ruinous body being even stifled within its selfe for want of motion and move it cannot for want of Organs but very lamely because the understanding is clouded Memory weakned Judgement dazled phantasie distracted Affections distempered and in brief the whole frame of nature dis-joynted that like broken bones it can neither rest nor move Nor is the stroak onely upon natural actions but upon Morall also In diseases chronicall the Body becomes lazy listlesse neutrall that it hath no mind to pray no stomack to food no heart to do any thing for it selfe And in diseases more acute is so taken up and transported with pain and anguish that it minds nothing but what cannot be had as sleep ease c. Hence may be put that difference betwixt sick and jound as the Heathen put between poor and rich The healthfull Man may walk when he will eat when he will sleep when he will work play â—ast feast ride run when he will But the sick-man must travell eat drink sleep when â—e can He is not his own to command he is deprived of himself He hath wit but not the use of it Memory but not the benefit of it so that he is almost turned into an image he hath eyes and scarcely sees ears and hears not mouth and speaks not feet but walks not Nay which is more those senses and parts which let in comfort to the sound occasion the â—ick Mans trouble the sight of his Cups Glasses Boxes make him sick the smell of his meat sick the taste of his drink sick the least noyse offends him the lest aire pierces him his bed tires him his chayr troubles him his friends disquiet him their absence offends him so does their presence their silence troubles him so doth their talk somewhat he would have but he cannot telll What to be short he is not well and therefore nothing is well about him True saving faith though never so weak is all in all AS a dim dazeling eye that looked on the brazen Serpent in the Wilderness was of more avail to a poor Israelite then stung with a fiery Serpent than any use that could possibly be made of all his other Members little could the swiftnesse of his feet strength of body nimblenesse of hands volubility of tongue quicknesse of the ear or any thing else have prevailed had there not been an eye to have looked on it So without faith we lie dead in sins and trespâ—sses and cannot but perish of the mortal stings which Sathan hath blistered us withall so that had we perfect Repentance sound knowledge and sincere Love not one of them nor all of them together could possibly cure us if there were not faith to apprehend Christ for our satisfaction and a propitiation for all our sins It is onely faith in Christ a true faith though a weak dim-sighted faith that looking up to the typified Serpent Christ Iesus can cure our wounded sin-sick souls and make us here to live unto God and hereafter in all happinesse with him God onely to be sought unto for safety in the time of eminent distresse THe Poet describing the manifold miseries of Aneas that Trojan Prince in his long and weary voyage sheweth the great perill that he and his Company were in and the great speed they made to escape the danger of the cruel Cyclops who together with his Gigantick Army mustered on the shoare as strong as so many sturdy Oaks and tall as lofty Cedars whose very Countenances threatned death and destruction to all that came near them It was then no time for them to stay there but high time to hoist up the sayls nimbly to betake themselves to their Oars and rather then the Giants should offer violence to them to lay violent hands on their Tackle and so quit a dangerous coast that could promise nothing but mischief So the onely way that we have to prevent any eminent danger which by our sins we draw upon our heads dayly and such as are even at the shoare ready to assault us nay such as have already even boarded these our poor brittle barks of Mortality is swiftly to sayl away in the waters of unfeigned Repentance and every Man of us to betake himselfe speedily to the Oars of true contrition and invocation to Almighty God and to row painfully in the Sea of our sinfull hearts seeking and never giving over till we are upon the Rock of our defence and have found the God of our salvation The abundant love of Christ in dying for our Sins IT is said of the Pellican beholding her young ones to be slain by the Serpent much thirsting after their bloud she is so much grieved that she beats her sides with her own wings in such a manner that the blood issues abundantly which being as yet warm falleth upon the young ones so slain and restoreth them to life again Thus the soul of Man being the true bird of Paradise for there was her nest first built by God having as it were her lively blood suck'd out by that old Serpent the Devill Christ became that Heavenly Pelican that with the wings of his Love and Mercy shed out of his most precious side his dearest heart-blood to revive us that we might live for ever How it is that the Hypocrite deceives himselfe in seeking after God IT is said of Zeuxis and Parrasius that the one deceived his fellow Painter with the picture of a sheet and the other deceived birds with his counterfeit grapes Thus the Hypocrite whose devotion is like a shadow something in shew but nothing at all in substance deceives himself with a sheet or shadow of Holiness
be careful in the education of their Children JUlian the Apostate had two great Schollers Mardonius and Maximus to his Tutors but being prophane Heathens and scoflers at Christian Religion they laid the foundations of that desperate Apostacy whereby he fell from Christ to the Devill Thus he that begets a Fool or by carelesse breeding maketh one hath been the Author of his own sorrow and his child 's also who may have just occasion to cry out at the last day Parentes sensimus Parricidas Our Parents have been our Parricides It must therefore be the care of all Parents so to provide for the breeding up of their Children unto Wisdom as that they forget not the chief thing to have them seasoned with the knowledg and fear of God which is the onely true Wisdome Iob 28. 28. Excellency of the Knowledg of Jesus Christ above all humane Learning whatsoever THemistocles though he was ignorant of Musick yet knew he how to govern a State And a Believer though he be ignorant of all other Learning yet by the knowledg of Christ onely will be a blessed Man whereas all the Learning in the World without will leave a Man miserable To know the whole Creation and to be ignorant of the Creator to know all Histories and Antiquities and to be unacquainted with our own hearts to be good Logicians to other purposes and in the mean time to be cheated by Satan with Paralogisms in the businesse of our own Salvation To be powerful Orators with Men and never to prevail with God To know the Constellations motions and influences of Heavenly bodies and have still unheavenly Souls To know exactly the Laws of Men and be ignorant and rebellious against the Lawes of God To abound with worldly Wisdome and be destitute of the fear of God which makes wise to Salvation is all but a better kind of refined misery The Devills have much more then all this comes to and yet are damned We must study therefore to improve our Learning unto the use and furtherance of Holinesse to better our minds to order our affections to civilize our manners to reform our lives to adorn and render our Profession the more amiable to consecrate all our other endowments as spoyls unto Christ to lay our Crowns at his feet and make all other abilities and acquirements Hand-maids unto his glory When Learning is thus a servant unto Godlinesse Godlinesse will be an honour unto Learning How it is that we must follow the things that make for Peace AS Christ is set forth in the Scripture to be a Leader a Man of War a Captain a Lion of the Tribe of Iudah the Victorious Tribe so is he as a Prince of Peace too Honoured at his birth with the style of Immanuel a name of Peace Crowned in his Baptism with a Dove the Emblem of Peace being in the building caput anguli a Corner-stone the place of Peace coming into the VVorld with a song of Peace going out of the world with a Legacy of Peace in one word a perfect Moses the meekest Man and yet the mightiest Warriour a true David a man much vers'd in battel and yet made up all of Love sending a sword in one place and sheathing up a sword in another carelesse of offending in case of Piety and tender of offending in case of liberty Thus He and thus his Church too Salem a place of Peace Ierusalem a vision of Peace and yet therein a Fort and an Armory for shields and bucklers Cant. 〈◊〉 And such must all of us be like Nehemiah's builders with a trowell in one 〈◊〉 but a spear in the other hand to be at Enmity with the vices but at Peace with the persons of all Men to be sure to distinguish concerning Persons and concerning things As to compassionate the weak but withstand the obstinate And for things though the Heathen man spake truly Nihil minimum in Religione yet we know our blessed Saviour distinguished between Mint or Cummin and the Great things of the Law And the Apostolical Synod between things necessary and unnecessary And S. Paul between meats and drinks and the Kingdom of God and at another time between the Foundation and superstructures of Religion And this is the onely right way to follow the things that make for Peace How it is that War there may and must be in the Church of God but not Contention IT is recorded of Meletius and Peter Bishop of Alexandria both Confessors of the Christian Faith both Martyres designati and condemned ad metalla for their Profession who upon a very small difference touching the receiving of the lapsi into Communion fell unto so great a Schism that they drew a partition between each other in prison and would not hold Communion in the same worship of Christ for which notwithstanding they joyntly suffered which dissenâ—ion of theirs did the Church of God more hurt by causing a great rent and Sect among the Members thereof then any persecution the Enemy could have raised Now so it is that War there may and must be in the Church War in a spiritual sence War with Principalities and Powers and spiritual Wickednesses For the Church is Militant and hath weapons of spiritual Warfare given of purpose to resist Enemies and a sword that Christ came to send against all dangerous Errors of mind or manners But for all this Contention and inward jars there must not be and that for this very Reason because there is War open War with Forreign and potent Adversaries such as Satan and all other Enemies of the Church are who by the advantage of intestine Commotion would save himself the labour of drawing the sword and become rather a Spectator then a Party in the Conquest Greatly therefore doth it concern every Man in his place all Men in their several orders to put to all their power prayers interests for preserving the Unity of the Spirit in the bond of Peace that in nothing they give offence to the Church of God but rather be willing to silence and smother their private â—udgments to relinquish their particular liberties and interests to question and distrust those domestica judicia as Tertullian calls them their singular conceits and fancies then to be in any such thing stiffe and peremptory against the quiet of the Church of God The weak to be humbled and tractable the strong to be meek merciful the Pastours to instruct the ignorant to reclaim the wandring to convince the froward with the spirit of meeknesse and compassion The People to obey hoâ—our and encourage their Ministers by their docible and flexible disposition to suspect their own judgment to allow their Teachers to know more then they not to hamper themselves nor to censure their breathren nor to trouble their Superiours by ungrounded scruples or uncharitable prejudices or unquiet
a true value upon them make a true estimate of them and as much as in us lyeth to be mindfull of them comfortable to them and willing on all occasions to do them good Love Vnity and Peace the best supporters of Kingdoms Common-weals c. THere is mention made of a dispute betwixt Mars and Pallas which of them should have the honour to give the name to the City of Athens at length it was resolved That he should give the name who could find out that which might most conduce to the benefit of the City Hereupon Mars presents them with a stately horse which signified Wars Divisions Tumults c. but Pallas came in with an Olive branch the Emblem of Peace Love and Unity the City chose Pallas to be their guardian rightly apprehending That Love unity and peace would make most to their prosperity and safety And questionlesse great must needs be the happinesse of that Nation Kingdom or Common-weal where they are made supporters Love and Unity to cement all affections and Peace to compose all differences that can be found amongst them Self-seekers reproved IT is reported of one Cnidius a skilfull Architect who building a sumptuous house or Watch-tower for the King of Egypt to discover the dangerous rocks by night to the Mariners caused his own name to be engraven upon a stone in the wall in great letters and afterwards covered it with Lime and morter and upon the out-side of that wrote the name of the King of Egypt in golden letters as pretending that all was done for his honour and glory But herein was his cunning he very well knew that the dashing of the water would in a little time consume the plaistering as it did and then his name and memory should abide and continue to after-generations Just thus there are many in this Nation of ours who in their outward discourse and carriage pretend to seek onely the glory of God the good of his Church and the happinesse of the State but if there were a window to look into their hearts we should find nothing there written but self-love self-interest and self-seeking Many such would be found out who instead of loving God to the contempt of themselves love themselves to the contempt of God Many who seek their own and not the things of Jesus Christ or which is as bad if not worse who seek their own under the hypocritical pretence of seeking the things of Iesus Christ. How it is that Men are so much mistaken in the thoughts of long life IT fareth with most Mens lives as with the sand in an hypocritical hour-glasse look but upon it in outward appearance and it seemeth far more then it is because rising up upon the sides whilest the sand is empty and hollow in the midst thereof so that when it sinks down in an instant a quarter of an hour is gone in a moment Thus it is that many men are mistaken in their own accompt reckoning upon threescore and ten years the age of a Man because their bodies appear strong and lusty Alas their health may be hollow there may be some inward infirmity and imperfection unknown to them so that Death may surprize them on a sodain The generality of Men nothing mindfull of Death THere is a Bird peculiar to Ireland called The Cock of the wood remarkable for the fine flesh and folly thereof All the difficulty to kill them is to find them out otherwise a mean marks-man may easily dispatch them They fly in woods in flocks and if one of them be shot the rest remove not but to the next bough or tree at the farthest and there stand staring at the shooter till the whole covey be destroyed yet as Foolish as this bird is it is wise enough to be the Emblem of the wisest Man in the point of Mortality Death sweeps away one and one and one here one and there another and all the rest remain no whit moved or minding of it till at last a whole generation is consumed and brought to nothing Beloved Sins hardly parted withall LOok but upon a Rabbets skin how well it comes off till it come to the head and then there is haling and pulling and much ado before it stirs So it is that a Man may crucifie a great many lusts subdue abundance of imperfections and may perform many good duties and all this while come smoothly off but when it comes once to the head to the Dalilah the darling the bosome beloved Sin then there is tugging and pulling great regret loath to depart but if God have any interest interest in such a Soul he will pull the skin over his ears either break his neck or his heart before that any such Sin shall reign in his mortal body or have any dominion over him The Wicked Rich Mans sad condition at the time of Death IT is observable That a Sumpter-horse or a pack-horse which all the day long hath gone nodling with abundance of treasure hath at night all taken from him and been turn'd a grazing or put into a stable so that all the benefit he hath gain'd by it is that he hath onely felt the weight of it and probably got a gall'd back for his labour Thus many rapacious wretched rich Men such as are little better then pack-horses that all their lise long carry the things of this World lade themselves with thick clay rise early and late and eat the bread of carefulnesse to get a little pelf and a gall'd Conscience to boot are on a sudden either for ill using or ill getting their wealth turned unlesâ—e God be more mercifull into a filthy stable into Hell where their pay is everlasting torment Conscience spoils the wicked Mans mirth THere is a story of one who undertook in few daies to make a fat sheep lean and yet was to allow him a daily and large provision of Meat soft and easy loding with security from all danger that nothing should hurt him This he effected by putting him into an iron grate and placing a ravenous Woolf hard by in another alwaies howling fighting senting scratching to come at the poor sheep which affrighted with this sad sound and worse sight had little joy to eat lesse to sleep whereby his Flesh was sodainly abated And thus it is that all wicked Men have the terrours of an affrighted Conscience constantly not onely barking at them but biting of them which spoils all their mirth dis-sweetens their most delicious pleasures with the sad consideration of the Sins they have committed and punishment they must undergo when in another World they shall be called to an accompt for what they have done here in the Flesh. Sathans subtilty in laying his Temptations AN Enemy before he besiegeth a City surroundeth it at a distance to see where the wall is the weakest best to be battered lowest easiest to be scaled
we do it will make us like a wall of brasse to beat back all the arrows of strong perswasion that can be shot against us like an Armour of proof against all the Anakims and Zanzummins Scyllas and Syrens temptations on the right hand and on the left like the Angell that roled away the stone from before the dore of the Sepulchre it will enable us to remove the great mountains of opposition that lye in our way or else to stride over them yea like the ballast of a Ship will keep us steddy in the cause of God and his Church who would otherwise be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like those mentioned by the Apostle men of double minds unsetled and unstable in all our wayes Gods omniscience necessarily demonstrated from his omnipresence SUppose we in our thoughts a Sphere of infinite greatnesse and efficacy whose center were every where and circumference no where it must necessarily follow that whatever thing or things be besides this Sphere must needs be within it encompassed by it and contained in it and all things existing within this Sphere it will follow That there can be no action nor motion but this Sphere will perceive it Such is God a Sphere of infinite being who filleth all things that he hath made as spirits bodies things above and below things in Heaven and Earth all that encompasseth all things is above all things and susteyneth all things neither doth he â—ill them on the one side and encompasse them on the other side But by encompassing doth fill them and by filling doth encompasse them and by susteyning them he is above them and being above them he doth sustain them then must it needs be that God that thus filleth encompasseth and susteineth all things doth also know all things To be Zealous for the honour of Jesus Christ as he is the eternal Son of God IN the dayes of Theodosius the Arrians through his connivence were grown very bold and not onely had their meetings in Constantinople the chief City of the Empire but would dispute their opinions etiam in foro and no man could prevail with the Emperour to lay restraints upon them because saith the Historian he thought it nimis severum et inclemens esse At length comes to Constantinople one Amphilochius Bishop of Iconium a poor Town an honest Man but no great Politician for the World he petitions the Emperour to restrain the Arrians but in vain Next time he comes to the Court finding the Emperour and his son Arcadius whom he had lately created joynt-Emperour standing together he doth very low obeysance to the Father but none to the Son yet coming up close to him in a familiar manner stroaketh him on the head and saith Salve mi fili God save you my child The Emperour taking this for a great affront being full of rage bids turn the Man out of dores As the Officers were dragging him forth he turning to the Emperour saith Ad hunc modum existima ò Imperator c. Make an accompt O Emperour that thus even thus is the Heavenly Father displeased with those that do not honour the Son equally with the Father Which the Emperour hearing calls the Bishop back again asks him forgivenesse presently makes a law against Arrianism forbids their meetings and disputations constitutâ paenâ Here was a blessed artifice by which the Zeal of this Emperour was suddenly turned into the right channel and he was taught by his tendernesse over his own honour and the honour of his Son to be tender over the honour of God and his Son Christ Iesus Now so it is that much of Arrius is at this day in England and more then ever was since the name of Christ was known in England yet it is much hoped and heartily wished for that as there hath been some actings for God that men may no longer impunâ— wickedly and pertinaciously blaspheme his glorious essence and attributes so to shew the like Zeal for the glory of his eternall Son and spirit This being the will of God that all men should honour the Son as they honour the Father he that honoureth not the Son honoureth not the Father Politicians spoyled in the height of wicked designs AS the Potters clay when the Potter hath spent some time and pains in tempering and forming it upon the wheel and now the Vessell is even almost brought to its shape a Man that stands by may with the least push put it clean out of shape and mar all on a sudden that he hath been so long a making So it is that all the plots and contrivances of leud and wicked Men all their turnings of things upside down shall be but as the Potters clay For when they think they have brought all to maturity ripenesse and perfection when they look upon their businesse as good as done on a sodain all their labour is lost the designs they travell so much withall shall be but as an abortive birth for God that stands by all the while and looks on will with one small touch with the least breath of his mouth blast and break all in pieces Consideration of Gods omnipresence a strong motive to Christian confidence THere is a story of that holy Martyr of Jesus Christ B. Latimer that having in a Sermon at Court in Henry the eighth's dayes much displeased the King he was commanded next Sunday after to preach again and make his recantation according to appointment he comes to preach and prefaceth to his Sermon with a kind of Dialogisme in this manner Hugh Latimer doest thou know to whom thou art this day to speak to the high and Mighty Monarch the Kings most excellent Majesty c. that can take away thy life if thou offend therefore take heed how thou speak a word that may displease But as it were recalling himself Hugh Hugh saith he dost know from whence thou comest upon whose message thou art sent and who it is that is present with thee and beholdeth all thy wayes Even the great and mighty God that is able to cast both body and Soul into Hell for ever therefore look about thee and be sure that thou deliver thy message faithfully c. and so comes on to his Sermon and what he had delivered the day before confirms and urgeth with more vehemency then ever Sermon being done the Court was full of expectation what would be the issue of the matter After dinner the King calls for Latimer and with a stern countenance asked him How he durst be so bold as to preach after that manner He answered That duty to God and his Prince had enforced him thereunto and now he had discharged his Conscience and duty both in what he had spoken his life was in his Majesties hands Upon this the King rose from his seat and taking the good Man from off his knees embraced him in his arms saying He blessed God that he
of those thirty would prove to be overspread with Heathenish Idolatry six of the eleven remaining with the doctrine of Mahomet so there would remain but five parts of the thirty wherein were any thing of Christianity And among those Christians so many seduced Papists on one hand and formal Protestants on the other that surely but few are saved Nay such is the paucity of true believers that as that Olive-Tree mentioned by the Prophet with two or three berries on the uppermost bough Satan may be said to have the harvest and God onely a few gleanings It should therefore make us strive the more tanquam pulvere Olympico that we may be of the number of those few that shall inherit Salvation Spiritual sloath in the wayes of God reproved THere is mention made of certain Spaniards that live near unto a place where there is great store of Fish yet are so lazy that they will not be at the â—ains to catch them but buy of their Neighbours And such is the sinful stupidity of most Men such the spiritual sloath upon them that though Christ be near them though Salvation be offered in the Gospel and as it were brought to their very houses yet they will not work out their salvation This was the case of the Israelites It is said that they despised the pleasant Land Psal. 106. 24. And what should be the reason Canaan was worth the looking after for it was a Paradise of delight a type of Heaven I but they thought it would cost them a great deal of trouble and hazard in the getting and they would rather go without it And thus many had rather go sleeping to Hell then sweating to Heaven To be more carefull for the Body then the Soul a thing justly reproveable THere is a Parable of a Woman which travelling with child brought forth a twin and both children being presented to her she falls deeply and fondly in love with the one but is carelesse and disâ—respectfull of the other this she will nurse her self but that is put forth her love grows up with the child she kept herself she decks it fine she feeds it choicely but at last by overmuch pampering of it the child surfets becomes mortally sick and when it was dying she remembers her self and sends to look after the other child that was at nurse to the end she might now cherish it but when the Messenger came she finds it dying and gasping likewise and examining the Truth she understands that through the Mothers carelesnesse and neglect to look after it the poor child was starved thus was the fond partiall Mother to her great grief sorrow and shame deprived of both her hopefull babes at once Thus every Christian is this Mother the children are our Body and Soul the former of these it is that Men and Women fall deeply and fondly in love with whilst indeed they are carelesse and neglect the other this they dresse and feed nothing is too good or too dear for it but at the last the body surfets comes by some means or other to it's death-bed when there is very little or no hope of life then Men begin to remember the Soul and would think of some course to save it the Minister he is sent for in all haste to look after it but alasse he finds it in part dead in part dying and the very truth is the owner through neglect and carelesnesse hath starved the Soul and it is ready to go to Hell before the Body is fit for the Grave And so the foolish fond Christian to his eternal shame and sorrow loseth both his Body and Soul for ever The nature and properties of the Holy Spirit set forth for our instruction in the similitude of a Dove THough Pliny and all the Heathen writers were silent the Holy Word of God hath enough to set out unto us the nature and properties of the Dove There is first of all Noahs Dove with an Olive branch in her mouth a peaceable one 2. Davids dove for the colour with Feathers silver white not speckled as a bird of divers colours but white the emblem of sincerity and there 's Solomons dove for the eye a single and direct eye not learing as a Fox and looking divers wayes 3. Esayes Dove for the voice in patience mourning not in impatience murmuring and repining Lastly our Saviour Christs Dove for bill and claw innocent and harmlesse not bloudy or mischievous Now qualis species talis spiritus as the Dove so the Holy Ghost 1. A Spirit that loves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of one accord 2. Et qui â—ugit fictum cannot abide new tricks meer fictions indeed feyned by feyned Christians party-propositions half in the mouth and half in the mind 3. And when he speaketh he speaketh for us with sighs and groans that cannot be expressed such is his love and so earnest 4. And hurts none not when he was in the resemblance of a Dove No not when he was Fire he was harmlesse Fire at the same time And thus it is that the nature and properties of the Holy Spirit are set forth for our instruction in the resemblance of a Dove teaching us to be peaceable to love singlenesse in meaning speaking and dealing to sufâ—er harm but to do none Magistrates Ministers c. to be Examples of good unto others and why so NAturalists report of the bird Ibis whereof there are many in Egypt especially in the City of Alexandria that it â—ateth up all the garbage of the City but leaves somewhat behind it that is more noysome then any filth it had eaten Others write that it will devour every Serpent it meets with but from the egge of this bird cometh the most hurtfull of all Serpents the Basilisk the sight whereof killeth Thus it is to be heartily wished that those who are entrusted for the Peoples good whether in Church or State be not like unto this bird seem to do something good but much hurt withall but that in them as they are Gods upon Earth may alwaies be found that which the Psalmist hath of God in Heaven Thou art good and dost good Psalm 86. 5. that their lives may be Examples of good because that otherwise their authority will be lesse prevailing for suppressing those evils whereunto their bad Examples give encouragement God to have all the glory JUstinian is said to have made a Law that no Master-workman should put up his name within the body of that building which he made out of another Mans cost And our own History tells us that when William of Wickham then Chaplain to Edward the third was by him made overseer of the work for the repair of Windsor Castle that those three words which he caused to be inscribed upon the great Tower This made Wickham had not he construed them another way as that no he made the work
but the work made him had quite lost him the Kings favour Thus it is that God is jealous of his honour he cannot endure that the Creature should have any share primarily therein but as derived and participated onely let every Man then especially such whose greatnesse makes them too apt to take too much unto them selves ascribe all unto God give all the glory to God and when they begin to give unto God never give over giving till they have given all that they are all that is his due all honour and glory praise power and dominion for evermore Man to be thankfull unto God upon consideration of the Creatures IT was a divine saying of Epictetus that Heathenish Philosopher admiring the singing of birds Si luscinia essem c. If I had been made a Nightingale I should have sung like a Nightingale now that I am made a Man a reasonable Creature shall I not serve God and praise him in that station wherein he hath set me Thus he an Heathen and thus we Christians are to consider the Creatures leading the way unto the duty of thankfulnesse First what they are mutually to each other and then what they are to us and lastly what they are to God in their kind ever thankfull so that it is conceived that one of the foulest and shamefullest things that the Creatures shall lay to mans charge at the day of Judgment is that all other Creatures from the Creation have been obedient to God without the least digression onely Man for whom and for whose service all else were made hath failed in his service and proved rebellious and unthankfull Riches the danger of them being not well used IN an Artichock there is a little picking meat not so wholesome as delicious and nothing to that it shews for more then the tenth part is unprofitable leaves and besides there 's a core in the midst of it that will choak a Man if he take not good heed Such a thing is Wealth that Men so covetously desire It is like some kind of Fish so full of bones and unseen that no Man can eat of them without great danger The Rich Mans Wealth is very troublesome to the outward Man like a long garment that is too side if he tread upon it he may chance to catch a fall a fall into much discontent and envy of the World But to the Soul Riches if not well imployed prove very pernitious making a Man vainly confident thinking that he is so walâ—'d and moated about that he is out of all Gunshot when he is more open to danger then a poorer Man then they make him proud And Pride saith S. Bernard is the Rich mans cosen it blows him up like a bladder with a quill then he growes secure and so falls into suddain ruine Mortification the great necessity thereof SOme Physitians hold that in every two years there is such store of ill humours and excrementitious matter ingendred in the body of Man that if not by Physick purged out a vessel of one hundreth ounces will scarce contain them so that according to this accompt in a short time the whole body would be morbus complicatus nothing but diseases If it be so then in the Body What shall we think of the Soul Certainly there 's a World of Wickednesse and superfluity of naughtinesse even a bed of spirituall diseases daily gathered and got together in the Sin-sick Soul purged therefore it must needs be by the practice of Mortification according to that of the Apostle Mortiâ—ie therefore your Earthly members not as those Religious Roman Bedlams that whip and lash their bodies but to dead that body of Sin that it may not have dominion over us nor reign in our mortal bodies The excellency of Vnity in Church and Common-weale PLiny writes of a certain stone called Lapis Tyrrhenus that grandis innatat comminutus mergitur While it is whole and entire it swims aloft but if it be broken into pieces every piece and parcel sinks to the bottom So the Church and Common-weal by Unity float and swim aloft and are supported and kept above water but if they crumble into sects and factions and divide into parts and parties like those that fled to Franckford in Q. Maries dayes or that uncommunion-like Sacramentarian difference that made Strigelius wish himself in his grave they are near unto destruction For Unity is the life and Soul of both Church and State Daunum et Populus est tolle unum et turba est a disgregation rather then a Congregation Confusion rather then Order or Government Love the great want thereof to be deplored AS in the dayes of Deborah there was neither Spear nor Shield As in the dayes of Saul there was no Smith in Israel As in the dayes of Solomon there was no Manna to be found As on the Mountains of Gilboa no rain In Gilead no Balm No flowers in Bashan in Sichem no corn being sowed with salt In Tyrus no ships In Cimmeria no light So in England no Love or which is to be deplored but a little We have plenty of all things but of Love If there be an hundred Men in a Town or place scarce two love together and agree as they should and in this worse then Devills seven of them could agree in Mary Magdalen and a Legion in another which is seven thousand six hundred twenty two as Vegetius and Varro affirm but scarce seven Men of seven hundred love as brethren It cannot be said with S. Paul As touching brotherly love you need not that I write unto you For most Men in our dayes are either brethren and not good fellowes or else good fellowes and not brethren The composition is rare there be few Philadelphians in the World Schismaticks are all for the brotherhood and nothing for Fellowship on the contrary wicked Atheists are all for Fellowship and nothing for Brotherhood So that such are the divisions that are to be found in the midst of us not as Labans sheep into three Companies some white some black some speckled but into threescore if possible into more so that there is little Love and lesse agreement but God it is to be hoped will make us Friends in Heaven where all Injuries shall be forgotten Alms-giving how to be regulated SElymus the great Turk as he lay languishing his incurable disease still increasing leaning his head in the lap of Pyrrhus the Bassa whom of all others he most loved I see said he O Pyrrhus I must shortly die without remedy Whereupon the great Bassa took occasion to talk with him of many great matters And amongst others that it would please him to give order for the well bestowing of the great wealth taken from the Persian Merchants in divers places of his Empire perswading him to bestow the same upon some notable Hospital for relief of the Poor
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
a straight way yet try it put into it however do but disgest the diâ—â—iculty of the entrance and then thy feet shall not be straitâ—ed thou shalt find more and more enlargement every day more comfort then other Lewdnesse of the Preachers life no warrant to sleight the Ordinance of Preaching IT was an unhappy meaning that Sir Thomas Moor had though he spake it pleasantly when he said of a vitious Priest That he would not by any means have him say the Creed lest it should make him call the Articles of his Faith into question Thus too too many are apt to call the Truths of Gods Word into question because of the lewdnesse of the Preachers life One will not have his children baptized by such a one it goes against anothers stomach to receive the Sacrament from the foul hands of such a one others care not for their doctrine because they say and do not c. A preposterous Zeal God wot Eliah received comfortable food from a Raven as well as from an Angel If God speak to thee as he did to Balaam by the mouth of an Asse thou must have so much Patience saith Luther as to hear him If God will have thee to be saved by one who peradventure shall be damned hear what he saith and look not what he doth if thy Pastor live lewdly that is his own hurt if he preach well that is thy good take thine own and go thy way Good water which passeth into a Garden through a channel of stone doth the Garden good though it do the channell none and so may the Word and water of life conveyed by a bad instrument of a stony heart do good to the Church of God though it work not upon himself And good seed though it be cast into the ground with foul hands will â—ructifie One may be a bad Man yet a good Seeds-man both in the Field and the Church yet woe be to him by whom the offence cometh by whose means the offerings of Eli's sons smoked for this And to many which have prophesied in his Name Christ will say in his just displeasure Away from me ye workers of iniquity Wicked Men made by God instrumentall for the good of his People LEwes of Granada that devout Spaniard maketh mention of a very poor diseased Man dwelling in Italy that was brought so low that he could stir neither hand nor foot and seeking for a skilful Physitian to heal him he found a potent Enemy to torment him who to adde unto his misery cast him into prison and there kept him with a very small allowance of bread and water so much onely as should keep life and soul together But it so happened that there being a new face of Government in that Province he was released from his imprisonment and his disease together For the want of Food intended to take away his life proved the onely remedy to preserve it And thus it is that God makes use of Wicked Men for his Peoples good The Wicked cast them into the Furnace thinking to destroy them but they rise out thence more glorious then before They plow deep Furrowes on the backs of Gods people but that makes them more fruitfull in good works put them to death that proves their advantage vex grieve trouble and torment them yet do what they can do they are still gainers not losers so true is that of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All things work together for the best to them that love God How it is that one Man may be said to be punished for another Mans sin A Man that hath fâ—d high for a long time comes to have a plethory of crude and indigested humors in his stomach It so falls ouâ— that this Party riding afterwards in the wet and taking cold begins to shiver and shake and after falls into a durable lasting Feaver If the Physitian be a wise Man one that hath parts and skill ask him What was the cause of this sicknesse and he will tell you The ill humours of the body and the abounding of them yet it is like enough it had not turned to a Feaver so soon if he had not took cold of his feet or been some way troubled in his journey So when God brings punnishment upon People the proper cause is in every Mans self There are personall sins in every Man to make him obnoxious to the curse of God yet may the sins of the Father or Parent or Neighbour be the occasion that God will punnish Sin so that it may be said that the personal Sins of Men are the primary internal antecedent dispositive cause of Gods Iudgments but the Sins of other Men as they are Members of the whole may be the external irritating excitating cause of Gods Iudgments upon a People or Nation The Souls comfortable enjoyment of Christ. IT were a great grace and such as would minister much comfort to a Courtier lying sick at home of the gowt to have the Prince not onely to send to him but in person also to visite him but much more comfort and joy would it be to him to be able being recovered to repair to the Court and there enjoy his Prince's presence with such pleasures and favours as the place may afford How much more then in this case is it a grace and a comfort that God vouchsafeth to visit us here by his Spirit sometimes more familiarly and feelingly but alwaies so effectually as thereby to support us even in the greatest of extremity but how much more exceedingly shall our joy and comfort be encreased when being freed from all infirmities we shall be taken home to him that we may enjoy him for evermore As that Courtier having assurance given him of recovery by such a time would exceedingly rejoyce to think of the joy of that day and count every day a week if not a year to it wherein he should being recovered return to the Court and be welcom'd thither in solemn manner by all his Friends there and by the Prince in a more especiall manner So well may the faithful Soul not a little joy to fore-think with it self what a joyfull hour that shall be unto it wherein by Death parted from the body it shall solemnly be prâ—sented before the face of Iâ—sus Christ and entring into the Heavenly place shall be welcom'd thither by the whole Court of Heaven the blessed Saints and Angels Unhappy Prosperity happy Adversity IT is a Philosophical observation of Turtle Doves and some other birds that use to take their flights into other parts beyond the Seas that if the South-wind blow they will be sure of a good guide to direct them but if the wind be Northward then they venture of themselues without any conduct at all This may note unto us the unhappy Prosperity of the Wicked and the happy Adversity of the Godlâ— He that spreads his sailes before
the Gentiles but I presse hard forward c. and so must we from knowledge to knowledg from virtue to vertue from Faith to Faith from one degree of grace to another unto a perfect Man and unto the measure of the stature of the fullnesse of Christ Ephes. 4. 13. The Lyers reward and punishment AESop tells us a tale how a Town-Shepherd ran to the Village where he dwelt twice or thrice and told the People the Wolves came and were devouring their sheep but when they came out to rescue their Cattle they saw there was no such matter At last the Wolves came indeed and the Shepherd ran into the Town as before crying out That his Sheep were all at the mercy of the cruell Wolves but the People being formerly deceived by this lying Shepherd would not believe him nor step one foot out of doors to save their goods untill they were all destroyed by the salvage beasts his accustomed lyes made them so diffident to believe the truth that they were all undone by the bargain And such is the reward of all Lyers that they shall not be believed when they speak the truth as Demetrius Phalerius being asked What was the fruit and reward of lying answered Quod ne vera quidem dicentibus deinceps fides adhibeatur That after a Man is known to be a Lyer every thing is question'd that he speaks let him have never so much gold in his Chest his words are but brasse and passe for nothing yea he is no better then a dumb Man in effect For it is all one whether one cannot speak or cannot be believed when they do speak In all our doings to think upon Eternity AMongst many other Rites and Ceremonies of elder times in the Consecration of Bishops they had this speech made unto them Habeatis aeternitatem in omnibus cogitationibus vestris Have Eternity in all your thoughts Whether it were so penes sit Authorem but certain it is that at the decollation of the late Archbishop of Cant. Jan. 10. 1644. there stood on either side as he was to passe a generation of People that ecchoed out unto him the like saying Remember Eternity a sweet breath had it not come from corrupt lungs a good Memento had it proceeded from sanctified hearts but it is much to be feared that they spake rather ex livore malitiae quà m ex Zelo justitiae rather out of malice then love to his Soul being not silent many dayes after in quarrelling his Salvation However there is a right good and godly use to be made of the thoughts of Eternity so pretious are they that if Men would but spend one quarter of an hour of every day therein thus thinking with themselves This body of mine though frail and mortal yet must live for ever and this Soul of mine must live eternally It is too too much time that I have spent in seeking after contentment for the flesh but what have I done for my Soul what for Eternity It cannot be imagined what good such thoughts would do For without all doubt there is many a blessed Soul now in Heaven praising and magnifying God that they were so well employed and too many in the neglect thereof howling in Hell for ever Gluttony reproved CLemens Alexandriâ—us in his Book called Paedagogus maketh mention of the Sea-Asse and citing Aristotle for his Author saith That amongst all other living and sensible Creatures this onely hath his heart in his belly whom Epicharmus an ancient Poet termeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an one as varies from the ordinary course of Nature And such are all they that do Indulgere genio pamper themselves quorum animi in patinis who mind nothing but their guts and are so given over to their carnal appetite that they take more pains to satisfie it then to please God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose belly is their God Phil. 3. and as Tertullian sets them out 〈◊〉 stomach is their Altar their belly is their God their Priest is their Cook their holy ghost is the smell of their meat the Graces of the Spirit are their sauces their Kitchen is their Church c. thus being transformed from Men to beasts they are led more by their sense and appetite then by Reason and Religion and have their gluttonous panch the chief seat of their Souls not their hearts where it should be Innovations in Church or State very dangerous AMongst the Locrians there was a Statute of that strictnesse that whosoever desired to bring in a new Law he should come and declare it publiquely in the Market-place before the People with an halter about his neck that if his Law was not thought meet to be enacted for the good of the Common-wealth he might presently be hang'd for his desire of Innovation And good reason too For it is very dangerous to innovate any thing either in Church or Common-wealth not but that it is in the power of Supream Authority to change and correct such Lawes as shall seem fit to be changed for the good of the People yet according to the strict Rules of Policy that is not to be done neither but upon pure necessity what apparent profit soever may be pretended to the contrary To be carefull how we come under the evill of a reviling Tongue DAvid upon sad experience compareth a wicked reviling Tongue to three â—atall weapons a Razor a Sword and an Arrow to a Razor Psal. 52. 2. such an one as will take off every little hair so a reviling Tongue will not onely take advantage of every grosse sin committed by others but those peccadilio's the least infirmities which others better qualified cannot so much as discern Secondly to a Sword that wounds so the Menâ—ut â—ut deeply into the credits and reputations of their brethren but a sword doth mischief onely near hand not afar off And therefore it is in the third place compared to an Arrow that can hit at a distance And so revilers do not ill offices to those onely in the Parish or Town where they live but to other far remote How much then doth it concern every Man to walk circumspectly to give no just cause of reproach not to make himself a scorn to the Fools of the World But if they will Reproach as certainly they will let it be for forwardnesse in Gods wayes and not for Sin that so the Reproach may fall upon their own heads and their scandalous language into their own throats Correction of Children and Servants how to be moderated ST Hierome writing to Celantia a worthy Matron amongst much other good Counsell that he there gives her thus adviseth Familiâ—m tuam ita rege et conâ—ove c. That she should so govern her Family and cherish it as that she should rather seem their Mother then their Mistresse and draw from them Reverence rather by loving benignity then rigorous severity and he addes
rain and made great cracks of Thunder Above that was placed a great Throne glistering with all the Art that Nature could afford This might be sufficient for an Heathen that knew no better things But how sad is the condition of a Company of drossy-spirited Men that with that Duke of Bourbon in France who if he might but have his Palace in Paris would not change it for Paradise can be content to take the things of this World for their portion If they had but this or that thing it were Heaven to them It argues they have low thoughts of an Immortal Soul and are ignorant of what an immortal Soul is capable of that can think themselves satisfied in any Creature and have loose thoughts of God as if there were no Treasures in him but onely a few temporary Earthly delights as Meat and Drink and Sports and whatsoever the vanity of this world calls delightfull Afflictions if any thing will make us seek God THe Persian Messenger though an Heathen as Aeschiles in one of his Tragedies observeth said thus When the Graecian Forces hotly pursued our host and we must needs venter over the greaâ— Water Strymon frozen then but beginning to thaw when a hundred to one we had all dyed for it with mine eyes I saw saith he many of those Gallants whom I had heard before so boldly maintain There was no God every one upon his knees and devoutly praying that the Ice might hold till they got over And Pharaoh was at high terms with God but when Extremity came upon him then he was humbled Thus it is that many Men like the Dromedary of exceeding swiftnesse the Female especially run over hill and dale take their whole swing of pleasure and snuff up the ayr of all sensual delights Age death and sicknesse are afar off Youth health and strength possesse them there 's no coming to them then no medling with them till their Month come till Winter come a day of sorrow and distress overtake them then they will seek unto God And herein is Folly condemned even of her own Children and Wisdome justified of her very Enemies That they that greedily seek sin are at last glad to be rid of it and they that merrily scorn Religion at last are glad to be sheltered under the protection thereof Deceipt and Unfaithfulnesse in Trade and Commerce condemned LYsander the Lacedemonian held for a main Principle of his Religion that Children were to be deceived with trifles as rattles and guegawes but old Men were to be gulâ—'d with oaths and held on with fair promises And it is now almost grown a Trade for Men to be so slippery in their dealings one with another that they can find loop-holes to wind out of the most cautelous contracts for advantages break faith promises bonds run away with Mens goods so that Turks and Iews are more trusty then such hollow shifting Christians And hence it is that Gods Iustice and his just revenge on all Trades at this day is such that scarce any prosper in them God having divorced his blessing from them because they have turned their Trades into crafâ—s not for the help but the overthrow one of another The great danger of living in any one known Sin THere have been Prodigalls in all Ages such as having a fair Inheritance have lost it all upon one cast of the dice A man may escape many wounds and shots in the Wars and yet may be kill'd at the last with the stab of a pen-knife or the prick of a pin or needle It is reported of Sir Francis Drake that having compassed the World and being in a Boat upon the Thames in a very rough tide said What have I escaped the violence of the Sea and must be now drown'd in a Ditch Thus many a Man that hath escaped many grosse sins may by some little secret lust be deprived of the glory of the Kingdom of Heaven Moses came within the sight of Canaan but for one Sin not sanctifying Gods Name at the water of Meribah he never set foot within it A great Affliction it was no dâ—ubt uâ—to him to be so near and yet so far off from entring And no lesse will it be to any Man that for one Sin not sanctifying the Name of God as he ought shall come short of Heaven not but that there may be some remainders of sin and yet the Heart be taken off from every Sin but if there be any secret closing with any one Sin all the profession of Godlinesse and leaving all other Sins will be to no purpose nor ever bring a Man to happinesse Rich Men to be mindfull of what they have received at Gods hand ST Gregory confesseth thus much of himself that never any sentence entred â—o deep into his Soul as that Text Fili recordare c. Son remember that â—hou in thy life-time receivedst thy pleasure or good things and likewise Lazarus pains And that as surgite mortui was ever in S. Hierom's ear and non in commessationibus not in surfetting in S. Augustine's by which he was first converted For he sitting in the See of Rome when it was grown rich and of great revenue was as he saith still afraid of this Text Whether his exalting into that chair might not be his recompence at Gods hands and all that ever he should receive from him for all his service mercedem non arrham his portion of Earth not the earnest of Heaven Thus did the good Father And would God his example herein might make a due impression and work the like fear in so many as havâ— in the eyes of all Men received the good things of this life For it is too apparent that divers that have so received and that in a measure even heaped up and running over carry themselves so without remembrance of themselves as if no such Simile were in all the Bible as that of the needles eye no such Example as that of the rich Glutton no such Memento as that of Abraham to him but that they have learned a point of Divinity such as Abraham never knew Balaam'â— divinity it is to be feared to love the wages of unrighteousnesse and yet they must needs into Abraham's bosome dye the death of the Righteous Sin unrepented of heavy upon the Soul at the time of Death A Massy piece oâ— Timber floating upon the water may be easily drawn towards the shore so long as it swimmeth any one may turn it this way or that way at pleasure but if it be once grounded not many Men can move it but with great pains and industry Thus Man's life is the water Death the shore and Sin the piece of Timber Whilest we live in strength and health born up â—y the streams of Worldly pleasure and delight Sin seems but light unto us great Sins appear as little Sins and little sins
thereof there had been lesse sleighting of his Ordinances and much lesse contempt of his Word and Commanments A good Christian will rather part with his life then his Integrity PIerius Valerianus in his book of Egyptian Hierogliphicks maketh mention of a kind of white Mouse called an Armenian Mouse being of such a cleanly disposition that it will rather die then be any way 〈◊〉 so that the passage into her hole being besmeared with any filth she will rather expose her self to the mercy of her cruell Enemy then any way seek to save her life by passing so foul an entrance And thus every well-grounded true-hearted Christian will with those three Nobly spirited Hebrews choose rather to be cast into the Fiery 〈◊〉 then worship the golden Image with Moses rather suffer affliction with Gods people then live a pleasant life in Pharaoh's Court with Daniel rather he fed with water and pulse then eat of the Kings portion In a word rather part with estate liberty life and all then part with his Integrity To have Children male and female Gods great blessing AS it is with the Soul and the body though the Soul be far more excellent then the body yet the Soul alone is not so perfect as when Soul and body are together because though the body be not so strong in Constitution and noble in Condition as the Soul yet Body and Soul in creation were joyned together hence is it that their greatest perfection consists in Unity So likewise is it in a Family though Sons in Nature are more perfect yet because it was the first Institution of a Family Male and Female therefore the fulnesse and compleatnesse of the blessing is in the Union of both Sons without daughters may bear up the Name and Daughters without Sons may enlarge the Family but where there are Sons and Daughters both is the perfection of the blessing because Man was so made at the first Male and Female created be them The Multitude alwaies desirous of change in Government LIvy maketh mention of the Citizens of Capua that being gathered together in a mutinous manner they would needs depose the Senate and being weary of their Government agreed to put them to death But Pacuvius Calavius the head Magistrate being willing to save them When they had passed sentence upon one of them to have him executed bade them first in his stead to choose a good and Righteous Senator At the first they were all silent not knowing how to find a better After when some odde fellow of the crew past all shame and reverence seemed to nominate one to succeed by and by they grew to loud words and great out-cryes Some said flatly they kâ—en not the Man Others laid heinous things to his charge Some said he was of a base and beggarly condition Others objected his Trade and way of living Tâ—us they grew more and more vehement upon the Proposals of a second and third tâ— their choice Whereupon they bethought themselves and repented of what they had done already considering how much they failed and were to seek upon every new Election and so at length they were content to keep their olâ— Senators still And just thus is it with the many-headed Multitude Neutrum moâ—â— Mas modâ— vulgus as changeable unconstant and variable as the weatherâ— never at any certain discontented with the present Government which if changed for another they like that no better weary of present things desirous of change and alteration Either they serve basely or rule proudly As for Liberty that is the mean betwixt them both they have neither the skill to despâ—se with Reason nor the Grace to entertain in any proportionable measure Worldly Policy not to be prejudiciall to the honour of God DAvid coming to the Court of Achish King of Gath saw himself in danger and thereupon feign'd himself mad which though he did in a politique may to save his life and liberty yet he had no warrant so to do because it tended not onely to his own disgrace being King of Israel but it was also dishonourable to God himself whose Majesty he should have represented Thus there are some that think it good Policy and so it is good Worldly Policy to rise â—â—â—ly and go to bed late to eat the bread of care and work full hard yea they have sâ—t hours for working eating resting c. but this their Policy as it is much to be feared eats up the service of God it leaves them small or no time wherein they may offer up the calves of their lips in the morning or at night to come before him with an Evening sacrifice and therefore prejudiciall to his honour and as the Apostle speaks of Wisdome in the same respect earthly sensuall and Divellish To be thankful unto God in the saddest of times and conditions IT was a pretty sweet passage that was once betwixt a distressed Mother and a Child about eight or nine years of age who being reduced to such a straight that hunger began to pinch them both the Child looking earnestly on the Mother said Mother do you think that God will starve us No child answered the Mother He will not The Child replyed But if he do yet we must love him and serve him Here now was language from a little child which being from the heart might well become and argue a child of Grace a well grown Christian Such an one was Iob though God slay him yet he will trust in him And the rod and staffe of God shall be Davids comfort and S. Paul had so learned the art of thankfulnesse as in all conditions to be contented And so must every one labour to have the same frame of spirit that in the worst of times in the saddest of conditions whether publique or private National or personall they be thankfull unto God and speak good of his most holy Name Ministers to be Men of gravity and experience IN the art of Navigation it was a Law wont to be seriously observed that none should be Master of a Ship or Masters Mate that had not first been a sculler and rowed with oars and from thence been promoted to the stern And in Military discipline a Man is first listed a Souldier then riseth by degrees before he come to be a Commander The Levites under the Law were first Probationers before they were allowed to be Practitioners Such ought all Ministers to be Men of gravity and experience not such as run before they are sent and thrust themselves into the vineyard before they be hired that come from Iericho before their beards be grown that are young in years and as young in qualities and qualifications relating to the Ministery young Timothy's and possibly old Demasses that have not shed their Colts teeth nor scarce sowed their wild oats so that it may very well be said of them The Prophet
out of Charity before Gods Tribunal Seat the Angels are his Sergeants Hell his prison Devils his Hangmen Fire and Brimstone his Rack Judgment must passe Execution will follow and then to desire a Composition will be too late the Law must passe and the Judge will prove inexorable The Saints everlasting Peace THere was in Rome a Temple dedicated to Ianus the Tutelar god of that City the doors whereof stood open all the while they were in Warre and shut all the time of Peace but they were so cumbred with Enemies abroad that in eight hundred years together the doors were but thrice shut They were open to shew that the Wars were open and therefore they gave their God leave to go out and in to succour them or else they thought his arm could not reach his power could not extend to their relief And when the Warrs were ceased they shut the doors to keep in their god as having no occasion to use him A ridiculous and foolish conceit But for the Saints comfort When God shall be pleased to give to this corruption incorruption and to this Mortal immortality then there shall be for ever a â—essation from Warre the Temple of Ianus shall never be opened again it shall be shut to all Eternity there shall be no cause of Warre but the People of God shall live in perfect peace under the defence of his protection shall they be secured for ever To make our Calling and Election sure THere is a Tale of an old Usurer that had nothing in his mouth but It is good to be sure If his Servant went to receive money he would follow him Why O it is good to be sure Though himself had locked the door yet he must needs rise out of his bed in the cold to feel it fast Why O it is good to be sure Let him have told his money never so often over yet he will tell it again Why O it is good to be sure It came to passe that he fell very dangerously sick and his servant perceiving little hope of life in him asked him Master have you said your prayers Yes I have said them Nay but say them again Master you know It is good to be sure No sayes the Worldling It is more then needs I am sure enough of that He bids his Servant open his chest and bring him all his gold in it to look upon The honest Servant willing to work his Master to Repentance having opened it told him Master the Devil is in the chest he layes his paw upon all the gold and sayes it is all his because it was extracted out of the life-bloud of Widowes Orphans and poor Wretches Sayes he so quoth the Extortioner Then bring me the gold the chest the Devill and all It is good to be sure And hence it may be it is That usually Wicked Men are said to get the Devil and all Thus the voyce of Nature is all for the matter of security in all Purchases bargains and sale but as for the things that concern eternal bliss how to make out Evidences for Heaven to make their Calling and Election sure no care is taken at all for that but a day will come when the purchase of their Lands the Leases of their houses bonds and specialities of their Moneys with the great care of keeping their Shop-books exactly will be as so many bills to rise up in Iudgment against them Repentance not to be put off till old age COmmon experience teacheth that a Ship the longer it leaketh the harder it is to be emptied An house the longer it goes to decay the worse it is to repair And a nail the farther it is driven in the harder it will be to get out Such is the condition of Repentance put off till old age Let us not then think to sacrifice our health and youth to the service of Sin and Sathan and leave God onely the Dog-dayes of our age a body full of sores and a soul full of sin Is it to be thought that the trembling joynts the dazeled eyes the fainting heart the failing leggs of unweildy drooping and indisciplinable old age may empty repair pluck out the leaks the ruines and nails of so many years flowing failing and fastning and so make that the task of our old age which should be the practice of all our life settling our everlasting our onely our surest making or marring upon so tottering sinking and sandy foundation as old age is The uncertainty of temporal Victories and Successe WHen Philip of Macedon had obtained a great Victory at Cherâ—nia being puff'd up with successe he wrote to Archimedes in such lofty expressions â—hat enforced this sleight answer Sir saith he you write very stately to me anâ— in very high terms the reason I partly know but if you will but take so much pains as to measure your own shadow you shall soon find that it is no more no longer no larger then it was before your victory you were as great a Man then and as many inches about as you are now c. and what you may be and how soon you know not Such and so uncertain is Chance as Men call it and Successe so variable that no man can tell how he shall begin or where he shall end Inter utrumque volat so mutable are the smiles of the World that there is no Victory constant but still she hovers about moves and changes her Tent and Tabernacle from one side to another Hence no boasting or bragging in these Earthly conquests which have made the greatâ—st Emperours of the World after a full gale of Fortune for fear of crosse blowes to retreat and leave their honours and betake themselves to a solitary Monastick life lest they should have a foul end after so fair beginning The place of Purgatory a meer dream SOme of the Geographers for the proving of a black Rock many hundred miles about seated directly under the North pole send us to Gyraldus Cambreâ—sis he to a Priest of Norway the Priest to an Oxford Magician who was carried thither to see it by the Devil if we will believe the Narration So the best proofs of our Adversaries for their subterranean Purgatory comes by many deductions from the same Author as it appeareth by the divers apparitions they so confidently alledge of it One of their greatest Champions is fain to rake Hell it self to find out Purgatory and like that Lunatick in Atheneus that thought all the Ships to be his own that arrived in the Haven at Athens so wheresoever there is of Fire doubtfully mentioned in Scripture it is straight-waies conveyed by him to heat Purgatory Kitchin The Fathers father not howsoever the great Cardinal marshal them any glowing or locall Purgatory but rightly understood are as far from it as it from Truth take one for all Non est ullus ulli locus medius ut possit
God are conditional made up with Provisoes As there is a reward promised so there is a Condition premised It must be our Obedience first and then comes in Gods recompence Our devotion goes before and his Retribution followes after To be careful of Vowes and Promises made in the time of Extremity THeodoricus Archbishop of Colen when the Eâ—perour Sigismund demanded of him the directest and most compendious way how to attain to true happinesse made answer in brief thus Perform when thou art well what thou promisedst when thou wast sick David did so he made Vows in Warr and paid them in Peace And thus should all good Men do not like the cunning Devill of whom the Epigrammatist thus writeth Aegrotat Daemon Monachus tunc esse Volebat Convalâ—it Daemon Monachus tunc esse nolebat Well Englished The Devill was sick the Devill a Monk would be The Devill was well the Devill a Monk was he Nor like unto many now adayes that if Gods hand do but lie somewhat heavy upon them O what Promises what engagements are there for amendment of life How like unto Marble against rain do they seem to sweat and melt but still retain their hardnesse let but the Rod be taken off their backs or health restored then as their bodies live their Vows die all is forgotten Nay many times it so falleth out that they are far worse then ever they were before The good Christian's absolute Victory over Death WHen the Romans had made Warre upon the Carthagenians and often overcaâ—â— them yet still within eight of ten years or lesse they made head again and stirred up new Warrs so thaâ— they were in successive combustion And it hath been the same in all the Nations of the World he that was erst an underling not long afâ—er becomes the Commander in chief and the same thing that the Lord hath now made the â—ayl may be the head in time to come As for Example Cerealis gets a great Conquest over the Cymbrians and the Tutons and shortly after Sylla had the like over him And Sylla no sooner shines out to the World but is eclipsed by Pompey And Pompey the glory of his time is by the conquering hand of Caesar outed both of life and honours And Caesar in the height of all his pompous state falls by the hands of bloody Conspirators in the Senate-house Thus in the course of this World As one Man is set up another is pull'd down the Conquerour is oft-times conquered himself but in the Victory that every good Man hath over Death it is so absolute that it is without any hope or comfort on Death's part and without any fear or suffering on their part For it is so taken away as if it had never been and that which had the greatest triumph the mightiest Trophies in the World unto which all Kings and Princes have bowed their heads and laid down their Scepters as so many morselsâ—o â—o â—eed on shall by the hand of Iesus Christ be turned into nothing shall have no Name or nation and be berâ—ft of all hope of recovery 1. Cor. 15. To be alwaies prepared for Death WHen Harold King of Denmark made Warr upon Harquinus and was ready to joyn battel a dart was seen flying into the ayr hovering this way and that way as though it sought upon whom to rest when all stood wondring to know what would become of this strange Prodigy every Man fearing himself at last the dart fell upon Harquinus his head and slew him Thus Death shoots his arrowes amongst us here he hits one that is Rich there another that is poor Now he shoots over at one that is elder then our selves Anon he shoots short at one that is younger Here he hits one on the right hand our equal another on the left inferior And none of us know how soon the Arrow may â—all upon our own heads our turn will come let it be our care then we be not surprised on a sodain Religion pretended Mischief intended CElsus the Philosopheâ— upon his defence of Paganism setteth an Inscription oâ— the Word of Truth Manicheus that blasphemous Heretick taking in hand to write to the Church his damnable Paradoxes doubteth not to begin thus Manicheus Apostolus Iesu Christi c. Manicheus the Apostle of Jesus Christ The 〈◊〉 Hâ—reticks were alwayes saying Nos rectaâ—fide iâ—cedimus We waâ—k in 〈◊〉 right Faith All of them seeking the cloak and coverture of Religion It is the old Proveâ—â— In nomine Domini incipit omne malum well Englished In my name have they prophesied lies Ier. 23. Thus it was with them and is it not the â—ame â—ay worse considering the abundance of means afforded to be better with us now and but some few years ago Parsons that Arch-traytor when he was hatching misâ—hief against his Prince and Native Country set forth as if he had been wholly made up of devotion that excellent piece of Christian Resolution And now For Sioâ—s sake I will not hold my tongue sayes one c. So sayes another and so a third Sion at the tip of the tongue but Babel at the bottom of the Heart Religion preteâ—ded Mischief intended like Sons of Simon rather then children of Sion writing Pâ—â—rmaca medicines where they should write venena poysons And by this means they do sugar the brims of their intoxicated cups that Men the more grâ—edily and without suspition may suck in their venomous doctrines that are administred unto thâ—m therein Why God suffers his Children to be in a wanting condition SEverus the Emperour was wont to say of his Souldiers That the poorest were the best For when they begun to grow rich then they began to grow naught Hence is that of the Poet Martem quisquis amat C. If you will bring up a boy or young Man to be a Souldier learn him first to endure poverty to â—â—e hard and fare hard and to encounter all the hardship that Necessity can present unto him and then hee 'l deal the better with his Enemies So in the School of Christ the Lord suffers his People to be in a wanting condition not because he doth not intend to supply them not because he cannot provide for them but the reason is to bring them up in the discipline of Warre to train them up as weaned Children lest they should be taken off with the things of this World and as it were drowned in the vanities of this life and so forget God and their own Soul's health which is most of all to be regarded All Men alike in Death LUcian hath a Fable the Moral is good Menippus meeting with Mercury in the Elizian-fields would needs know of him which amongst all thâ— ghosts was Philip the great King of Macedon Mercury answers He is Philip that hath the hairlesseâ—scalp Menippus replyes Why they have all bald heads Merc. Then he with the flat
nose Menip They have all flat noses Merc. Then he with the hollow eyes Menip They all have hollow eyes all have naked ribs disjoynted members all are carâ—asses Why then says Mercury to Menippus In Death there is no difference betwixt the King and the Beggar And it is true Mors sceptra ligonibus aequat Men upon Earth as in the game of Chesse supply different places One is a King another a Queen another a Bishop another a Pawn But when the game is done and they are shuffled into one bagg into the grave they are all alike Ignorant Worldly Purchasers IN the Parable of the Supper and the ghests that were bidden we find one that had bought a Farm and he must needs go see it Another had bought five yoke of Oxen and he must by all means go try them strange Purchasers What buy a pig in a poke Land and Oxen unsight unseen but we may read of another manner of Purchaser and that a Woman too Prov. 30. that first considered a Field and then bought it she cast up the price considered the soyl the tenure the situation then drives the bargain and takes possession Now the Wordly Purchaser buyes hand over head considers not what he buyes The voluptuous Epicure eats drinks and is merry but he never looks after the reckoning that after all this he must be brought to Iudgment The Drunkard swills and carowses and rises up early to take his fill of Wine never minding the shot that there is Mors in olla in the end it will bite like a Serpent and sting like a Coâ—katrice The Luxurious Man that spendeth his time in dalliance little thinketh that there is a sting in the tayl of his Wantonnesse Nocet empta dolore voluptas that he is but as an Oxe to the slaughter and a Fool to the correction of the stocks The griping Covetous wretch that joyneth house to house and Land to Land making his barns bigger takes no notice that he is but a Fool for his labour and shall be suddenly snatch'd away from all All these and many more like these poor Ignaroe's take upon trust and pay dear in the conclusion Whereas the serious Christian sits down casts up his charges considers what it will cost him to be Rich in this World what his Honour and greatnesse will come to and then purchaseth accordingly Men to be careful of what they promise unto God in the matter of Charity IT is usual with Men that when they are to go upon some long Iourney or Voyage into a fat Countrey they promise that if God be pleased to return them safe they will give so much or so much to the Poor Or as a Man passing by an Hospital promiseth the poor People that as â—â—cometh back again he will give them something towards their relief but when he comes back he passeth by not so much as thinking of them This is the case of many Men in these promising dayes of ours If they may be but prosperous in such a Voyage successefull in such a design If God will but do thus and thus by them then they will do thus and thus unto him they will relieve the Poor there 's no act of Mercy but they will be one of the foremost to put it on yet when their turn is served they never think of their promise at all But let all such know that their Promise stands upon Record in Heaven they may seem to forget it and sneak away not paying the shot of their engagement here in this life but God will call them to a Reckoning for it and take it upon their bodies and Souls hereafter Let none think therefore to passe a Vow to the Lord in a good mood for a good purpose but that he will take it and exact it at their hands Things of the World not to be so highly prised IT is a Rabbinical conceit that Moses being a Child had Pharaoh's crown given him to play withall and he made no better then a Football of it cast it down to the ground and kick'd it about as if it were a sign of his future vilipending temporall things That he should esteem the reproach of Christ greater then all the Treasures of Egypt Thus ought we all to do especially when Riches stand in compettion with Christ away with them or they will make away with us It is Christ's own Counsell Sell all thou hast and give it to the poor sell it or if no Man will buy it give it Or if no Man will take it leave it It is not worth thy keeping especially not worth thy carking do thou part from it rather then it shall part thee from Christ For he that impoverisheth his Soul to enrich his body is more mad then he that kills his Horse to â—ose his Money at a race How it is that Godfathers and Godmothers undertake for Children in Baptism AN Infant being born to an estate of Inheritance cannot actually take possession but is carried to some part of the Land in the Nurses or some other's arms where the Guardian of the Child taketh Livery and Seisin for its use and promiseth fealty and to do such service as the Premises are bound to All which the Heir though but then an Infaâ—â— is fully to make good when he comes to years of discretion Thus in the Sacrament of Baptism the Child is conditionally received into the Congregation of Christ's flock but the Godfathers and Godmothers answering to the Stipulation of the Church proposed unto them and undertaking on the Childs part the Child coming to years of understanding is engaged to perform in as full a manner to all intents and purposes as if it had been able to have answered for it self The Poors relief Heavens treasure AS when a Man is outed in England whether it be by banishment or otherwise if he have but laid up a bank at Venice Amsterdam or some such like place he goes thither with more comfort and much more confidence then otherwise he should have done because he shall meet with that there in safe hands which will â—ellcome him when he comes to it Hence is it that we are called upon to lay up treasure in Heaven to make unto our selves Friends of unrighteous Mammon such are our good Works and Alms-deeds which being sent before are laid up as a stock of Money in a faithful â—and not in a Bankrupt or Mountebank's hands but in the trusty hand of God Almighty which will repay us again with interest And thus it is that all good Men have made sure that when they shall come to dye they have sent their Charity before them to lye in bank for their better refreshing Ill-gotten goods never prosper IT is an observation set upon the house of Desmond in Ireland That Maurice Thomas the first Earl raised it by Injustice and by Injustice Girala the last Earl ruined
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
an Army of Miseries like the troop issuing from the womb of the Trojane horse invaded the World by opening the box of Pandora by tasting the apple of Eve that if the Mercy of God had not left us Hope solam solantem spem in the bottom such a Hope as should be able to buoy us up out of the depth of misery wherein we were involved our case had been most desperate let us therefore keep up our Hope in the very midst of all Perplexities whatsoever The losse of the Soul irrecoverable ST Chrysostome hath well observed with the Anatomists Omnia Deus dedit duplicia God hath in the frame of Mans body given him two eyes two ears two hands two feet and the like that the failing of the one might be supplyed by the help of the other Animam verò unam yet he hath given him saith he but one Soul so that if It be lost there is no supply to be had Nebuchadnezzar may lose his Kingdom and it may be restored Ioh his health and wealth and they may be recovered Chap. 2. 7. ch 42. Lazarus his life and he may be râ—vived But for the losse of the Soul Nullo modo sarciri nullo pretio redimi potest No means can repair it no price can redeem it all the World cannot recompence it being once lost it is lost irrevocably The Hypocrite and true Christian their difference in growth of Grace A Poysonful weed may grow as much as the Hysope or Rosemary the Poppy in the Field as the Corn the Crab as the Pear-main but the one hath a harsh sowr taste the other mellowes as it grows Thus an Hypocrite may grow in outward dimensions as much as a Child of God He may pray as much prosess as much but he grows onely in magnitude he brings forth sour grapes his duties are leavened with Pride the other ripens as he growes he grows in love humility Faith which do mellow and sweeten his duties and make them come off with a better relish Christ Jesus the good Mans chief portion WHen Alexander the Great passed into Asia he gave large donatives to his Captains and Men of merit insomuch that Parmenio asked him Sir What do you keep for your self He answered Hope And Iohn of Alexandria sirnamed the Almoner did use yearly to make even with his Revenues and when he had distributed all to the Poor he thanked God that he had now nothing left him but his Lord and Master Christ Iesus to whom he longed to fly with unlimed and untangled wings Thus we can want nothing if we want not Christ he is the good Mans chief portion Crosses calamities poverty may take from us all the goods of this World or our Charity may give them away The Worldlings ask us VVhat we have left for our selves We answer Onely Iesus Christ and in him we have all things The Soul not to be starved in the want of means IT was a poor equivocating trick of the Duke D' Alva at the Fuyck Sconce before Harlem when having promised the Souldiers their lives he caused them to perish with hunger and being challenged with his promise answered That he had given them assurance of their lives but never promised that they should have meat or drink And such is the Folly of him that talks of saving his Soul and yet denyes unto it the means of Salvation being negligent in hearing of the Word cold and carelesse in Prayer remisse in the actions of Mortification and dull in the entâ—rtainment of those Christian duties and Graces whereby the pretious Soul is not onely preserved and nourished but also adorned and beautified Sicknesse immediately inflicted by God HIppocrates gave this Counsel to all Physitians that resorted unto him that when they went upon any occasion to visit their Patients they should consider with themselves Whether there were not Divinum quiddam in morbis the stroak of God in the sicknesse because then as it should seem he held the cure to be desperate and that it was but in vain to administer any Physick Well! This was but one Doctors opinion And by the leave of so eminent a Man the disease was not Mortal For then no Sicknesse were curable because that in every disease there â—s the stroak of God Quicquid patimur venit ab alto There is no Siâ—knesse so lâ—â—tâ—e but God hath a Finger in it though it be but the a king of the little Finger And though there be in the body but onely one disease that is called sacer morbus yet is it most certain that there is sacrum quiddam in omni morbo the hand of God in every Sicknesse and yet every sicknesse is not unto Death as Christ himself tâ—stifieth Ioh. 11. 4. Good and bad Hearers of the Word their difference TWo walking together found a young Tree laden with fruit both did gather and satisfie themselves for the present One of them took all the remaining fruit and carried it away with him the other seeing him gone with the Fruit took up the Tree it self and planted it in his own ground where it prospered and bore plentifully every year The first had more fruit at the present but the other sped best For he had Fruit when the other had none Thus it is with Men at the hearing of Sermons some have large Memories and can gather many Observations which they keep awhile to rehearse not to practise Another hath a weaker capacity but he gets the Tree it self the root and substance of the Text plants it in his Heart feeds on the Fruits with comfort and his Soul is thereby nourished unto life eternal The Soul's Safety and Danger THe Fowl that flyes low is quickly taken but that which soars aloft nec laqueis capitur nec visco fallitur is neither entrapped in the snare nor entangled in the lime-bush So the Soul whilest it is hovering about these Earthly vanities and stooping down to catch at Wordly preferments is easily and quickly ensnared by Sathan but when it soars and mounts aloft in divine Meditations is seldome taken in the snares of Temptation Wicked Men reserved for Exemplary punishment THere is a story of a bloody Murtherer that after the fact went to sleep under a rotten wall all night but had a Vision presented unto him to bid him awake and begone for fear of further danger which he did and presently the Wall fell The Murtherer thereupon thought that his fact was acceptable with God The next night following he had another Vision and heard a Voyce saying O Wretch thinkest thou that I care for Wicked Men No I would not have thee die sleeping but have reserved thee for a halter whereby thou shalt end thy dayes with puâ—lique shame and disgrace and so it happened accordingly Thus many notorious Malefactors who draw Iniquity with cords of vanity and sin as it were with a Cart-rope contriving
mischief on their beds and committing all uncleannesse even with greedinâ—sse ofâ—en escape great dangers in their drunkennesse and other outrages yet in the â—nd some Fearful and Exemplary Iudgment overtakes them Youth to be seasoned with Grace not giving the least way to the Devill THere was an Abbot of this Land which desired a piece of ground that lay conveniently for him The owner refused to sell it yet with much perswasion was contented to let it The Abbot hired it for his Rent and covenanted onely to farm it for one Crop He had his bargain and sowed it with Acorns a Crop that lasted three hundred years Thus Sathan begs but for the first crop let him sow thy youth with Acorns they will grow up with thy years to sturdy Oaks so bigg bulked and deep-rooted that they shall last all thy life Sin hath a shrewd title when it can plead prescription And Sathan thinks his Evidence as good as eleven points at Law when he hath once got possession let him be sure of thy Youth he will be confident of thy Age Poma dat Autumnus he well knowes that the blossoms in the Spring are the Fruit in Autumn and that in thy Youth thou art not Cloath but Wooll so that the deepest Purple sins are those which are died in the Wooll Let thy Soul therefore like Gedeon's fleece drink up betimes the dew of Grace Judg. 6. 37. For younger years well led are as the sweetnesse of a Rose whose smell remains in the dry leaves Take then the first opportunity of Gods gracious motions and monitions or if thou have omitted the first embrace the second or if many have passed by unanswered of thee embrace the present Invitation and even now with Faith and Repentance turn unto God thy Maker A good Conscience the best Friend WOrldly Friends are uncertain they go and come and stand afar off when they should be most near they love not in time of trouble they are loath to come to a sick Man's bed side or if so they cannot abide to hear his groans And by no means to see a dead Man at the most they can but follow one to the grave and there leave him But a good Conscience will make one's bed in sicknesse and cause him to lye the softer will stand by him when he groans and do him comfort will hearten him upon Death when it 's coming and say Thy Redeemer liveth will whisper to him when departing and say Thy Warfare is accomplished will lodge the body in grave as in a bed mann the Soul to Heaven and make it able to look God in the face without any terrour yea so fast a Friend is a good Conscience that when Riches Husband Wife Parents Friends Breath Life nay Patience Hope Faith have left us in some measure it will stick close unto us Christians to be carefull that they may find comfort in Death ORators though in every part of their speech they use great care and diligence yet in the close of all they set forth the best of their art and skill to stirre up the affections and passions of their Hearers that then they may leave at the last the deepest impression of those things which they would perswade Thus ought all of us to do our whole life being nothing else but a continued and perswasive Oration unto our God to be admitted into his Heavenly Kingdom but when we come to the last act and Epilogue of our age then it is that we must especially strive to shew forth all our art and skill that so our last words may be our best words our last thoughts our best thoughts our last deeds our best deeds whereby stirring up as it were all the affections of God and even the bowels of Compassion unto us we may then as the Sun though alwayes glorious yet especially at its setting be most resplendent when we draw near unto our Western home the house appointed for all living Purity and the Heart of Man seldome meet together IT is observed of the word Conscientia that it ever had ill luck in the Church and could never be found at once in full syllables Conscientia altogether may be called Devotion take away the first syllable it is Scientia Knowledg cut off the next it is Entia Means or Worldly maintenance First in the time of Prophanenesâ—e there was Sci and Entia Learning and Living Knowledg and Maintenance but Con was left out Devotion was wanting they were ungodly Men In the next Age there was Con and Entia Devotion and Exhibition a Rich and Religious yea a superstitious number but Sci Knowledg was wanting they were none of the learned'st Clerks In the third Age Con and Sci Learning and Devotion were both lost and onely Entia was left they had the Honors and Mannors the fat of this Land But now in this last Age it is come quite round We have and not long since in a better measure had Con and Sci a Learned and Religious Clergy onely Entia is taken from them their livelihood and subsistence is by sacrilegious hands exhausted The like Fortune hath a Pure Heart in the VVorld Purenesse goes one way and the Heart another way and these two have much ado to meet There is no lack of Hearts every Man hath one some have more then one And for Purenesse it abounds proud Dames will have pure houses pure cloaths pure meat c. Hypocrites will have pure eyes pure tongues pure habits garbs and gestures And the Prophane sort are all for brave Hearts they make a pish at Purenesse This is the Devils plot to keep purenesse and the Heart asunder Purity will do well in nothing without the Heart the Heart can be happy in nothing without purity It is great pity two such sweet Companions should be kept asunder The God of all purity bring them together Sin of the meanest Man in a Nation may be the destruction of it EVery particular individual Man is a part of the City and Kingdom wherein he was born be it never so ample as a lâ—ttâ—r is part of a word Some be like to Câ—pital or Text-letters as great Men some to smaller characters as Men of low degree some be like to Vowels as Men in Authority some to mutes and liquids as the Vulgar sort All Men go to the making of a City or Kingdome as all letters go to the making up of words And as in a Word if one letter be amisse though but a Mute it may indanger to marre the word though not so much as if a Vowell be defaced So in a City or Nation if any one Man be blotted with Sin let it be but a mean Man it may bring a destruction to that place yet not so soon as if a Man of higher place were blurred with iniquity The Secure carelesse Sinner IT is said of those that are taken with the Phrenetique disease that by
Jesuites Sectaries Ranters Hereticks c. that are found amongst us Men of desperate Principles and loose Conversaâ—ions fitter for the dark rooms of Bedlam to recover their stragling senses then the open ayre to walk in whereby others may be infected Young raw Ministers to be reproved UNder the Law the Levites had their appointed times for their ages before which they might have no admittance to the service in the Tabernacle though they were never so ripe and pregnant It was not well with Sacrifices when Priests boyes were suffered to intermeddle they never came to do any good service to God and his Church but they came with their Flesh-hooks to fetch sweet morsels from the Altar and there caused the Sacrifices of the Lord to be despised Wheâ— the young sons of the Prophets shall be set to gather herbs to make pottage for the food of Gods houshold they may happily instead of wholesome pot-herbs bring in Colloquintidâ— that when the broth is served in they that taste of it may say Mors in â—lla O Man of God death is in the pot Thus are they worthy to be reproved that being called to be Disciples streightwaies run to the Apostolick function contrary to the Apostles rule Neophytus ne sit â—aking upon them to divide the Word of God to his People before years and experience reading and other helps bring them to maturity of Iudgment so that for their Forwardnesse it may be said of them truly what the Factious company said to Moses mutinously You take too much upon you ye sons of Levi. No doubt but God may enable some as he did young Timothy but it is not common not ordinary Et da mihi talem saith S. Bernard Give me such a one and I will feed him with gold and silver intimating that there was none such before and hardly since to be found amongst us A good Man Merciful to the very beasts IT is said of God that he remembred Noah and every beast yea such is his Mercifull providence that he watcheth not over Men but beasts and a Righteous Man regardeth the life of his beast Nay Xenocrates a very Heathen who had no other light but what the dim spectacles of Nature did afford is commended for his pitifull heart who succoured in his bosome a poor Sparrow that being pursued by an Hawk fled unto him and afterwards let her go saying Se supplicem non prodidisse that he had not betray'd his poor suppliant And such is the goodnesse of every just Man that he is Merciful to his very beast Alas it cannot declare its wants nor tell its grievances otherwise then by mourning in its kind so that to an honest heart its dumbnesse is a loud language crying out for relief this made David rather venture upon a Lyon then lose a Lamb. Iacob will endure heat by day aâ—d cold by night rather then neglect his Flocks Moses will fight with odds rather then the Cattle shall perish with thirst It is onely Balaam and Bedlam-Balaamites that want this Mercy to their faultlesse beast and it is ill falling into their hands whom the very beasts find unmercifull Negligent Ministers advised WHen the People of Rome heard that the Fields of some of their Colonies waxed barren their advice was that the Husbandmen should meliùs arare et miâ—ùs serere plow better and sow lesse So when Gods Field waxeth barren and the People profit not by Preaching of the Word by reason of a negligent kind of Preaching thereof it cannot be accounted ungodly Counsel to such as cannot speaken often and well too that they spend more â—ime in their studiâ—s and be lesse seen in their Pulpit If they have fished all night and caught nothing it were not amisse that they should sit down a while upon the shoar and mend their nets afterwards with Gods blessing they may fish with better successe Sin may be excused here in this World but not hereafter IT is said of S. Anthony that being upon his Travel and set down to Supper his Host set a Toad before him on the Table and told him That it was written in the Gospel De omni quod tibi opponitur comedes Thou shalt eat of such things as are set before thee The holy Man weighting with himself the irreligious entertainment of his Host signed himself as the Legend hath it with the sign of the Cross and immediately the Toad was turned into a well-dress'd Capon This he did as the Story lieth But can it be thought possible that a Leopard should change his spots or a Blackamore be washed white then may a Man Metamorphize Satans poisons Toads and Serpents banefull Sins and transgressions into nutrimentall Vertues and spirituall Graces It cannot be For Sin is crafty and full of delusion living still upon the cheat with the Sons of Men Usury walks in Alderman Thrifties gown Pride gets the name of Decency Idolatry praiseth it self for pure Devotion Homicide marcheth like a Man of valour Lust professeth it self Natures Scholler Covetousnesse is Nabals Husbandry Inclosing of grounds is Master Usurper's Policy Drunkennesse gets the name of good fellowship so that whereas it hath been said that black could never be turned into white the Devill hath found out some Painters that will undertake it Errore sub illo Pro vitiâ— Virtus crimina saepe tulit Vertue shall bear Vices faults and Vice shall have the credit of Vertues goodnesse but when all 's don the best of the Worlds Wisedome is Vitia non abscindere sed abscondere to excuse Sin here in this World which will be sure to accuse the Sinner hereafter To be carefull in the keeping and presenting our Souls clean at the time of death ONe that hath some choice Jewell that he purposeth at the time of his decease to leave to some special Friend How chary is he of it How carefull to keep it fair and clean when he is at some time as occasion serveth to wear it and make use of it And if it should against his VVill and besides his purpose upon such occasion by some occurrent or over-sight take any soil How diligent is he to wipe it or burnish it to get the soil off it and to reduce it to its former lustre again Such is the care that every Man is to have of his Soul that pretious piece that he purposeth at his departure out of this VVorld to commend to his God to his Christ to make it clean and keep it clean And because that by daily occasions whilst he liveth here in the Flesh and is conversant in this VVicked VVorld it will be gathering soyl let him be never so carefull he must ever and anon be washing it with the tears of Repentance and fetching off the soyl by serious contrition and hearty remorse that when the time shall come which he knoweth not how soon or sodainly
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
modii but lux mundi that light of the World in whom there is not so much as the least shadow of darknesse Small buddings of Grace in the Soul an argument of greater growth VVHen we behold Prime-Roses and Violets fairly to flourish we conclude the dead of the Winter is past though as yet no Roses or Iuly-flowers do appear which long after lye hid in their leaves or lurk in their roots but in due time will discover themselves Thus if some small buddings of Grace do but appear in the Soul it is an argument of far greater growth if some signs be but above-ground in sight others are under-ground in the heart and though the former started first the other will follow in order It being plain that such a Man is passed from death unto life by this hopeful and happy spring of some signs in the heart Magistrates Rulers c. the great comfort of good ones THe People of Rome were very jocund when they had made Galba their Emperour but he had not been long in till they began to change their note For they found by woful experience that they had met with a carelesse and cruel Goverâ—our A sad thing when it is either with Magistrates or Ministers as Pope Urban writ to a Prelate in his time very scoffingly Monacho fervido Abbatic calido Episcopo verò tepido et Archiepiscopo â—rigido still the higher in means the worse in manners But there is then good hope when Men in power and authority can say Non nobis sed populo that they aym at the publique good And happy is that People that place that Common-wealth whose Rulers think no time too long no pains too great nor no patience too much whereby they may glorifie God and seek the publique good in the appointed places of their dignity Godly Company the benefit thereof IT is observable of many houses in the City of London that they have so weak walls and are of so slender and slight building that were they set alone in the Fields probably they would not stand one hour which now ranged into streets receive support in themselves and mutually return it to others Such is the danger of solitarinesse and the great benefit of association with good and godly Company Such as want skill or boldnesse to begin or set a Psalm may competently follow tune in consort with others and such are the blessed fruits of good Society that a Man may not onely be reserved from much mischief but also be strengthened and confirmed in many godly Exercises which he could not perform of himself alone The excellency of Sonday or Lords day above other dayes WHat the Fire is amongst the Elements the Eagle among the Fowls the Whale among the Fishes the Lyon amongst the beasts Gold among the other mettals and Wheat amongst other grain the same is the Lords day above other dayes of the week differing as much from the rest as doth that wax to which a Kings great seal is put from ordinary wax Or that silver upon which the King's Arms and Image are stamped from Silver unrefined or in bullion It is a day the most holy Festival in relation to the Initiation of the World and Mans Regeneration the Queen and Princesse of dayes a Royall day a day that shines amongst other dayes as doth the Dominical letter clad in scarlet among the other letters in the Calender or as the Sun imparts light to all the other Stars so doth this day bearing the name of Sonday afford both light and life to all other dayes of the week Men to be as well industrious in their Callings as zealous in their devotions THe Inhabitants of the Bishoprick of Durham pleaded a Priviledg That King Edward the first had no power although on necessary occasion to presse them to go out of their Country because forsooth they termed themselves Haly-work-folk onely to be used in defending the holy shrine of S. Cuthbert Thus it is that many in the World are much mistaken thinking that if they be but once entred into the trade of Godlinesse they may cancell all Indentures of service and have a full dispensation to be idle in their Callings whereas the best way to make the service of God comfortable within their own Souls is to take pains without in their lawful Vocations there being ever some secret good accrewing to such who are diligent therein Variety of gifts in the Ordinance of Preaching IT is a received Aphorism amongst Physitians that the Constitutions of all Mens bodies are of a mixt nature hot dry cold and moyst and yet the Wisdom of God hath so diversly tempered these that scarce in the World are two Men to be found in every point of like temper The face of a Man is not above a span over yet let ten thousand Men be together and their countenances shall all differ So in the Church as to the variety of gifts in the matter of Preaching let divers Men take one and the same Text yet scarce two of a hundred though all soundly and to the Point are to be found that have in all things the like gift either for matter or utterance some having five talents some but two some but one some have a more excellent gift of Conference some of Prayer some of Exhortation some in opening of a Text some in application c. every one though not all alike some one way or other profitable unto Gods people to help onward the building up of the body of the Lord Iesus in the edification of those that are committed to their charge To be more strict in the holy observation of the Sabbath then heretofore and why so SOme Popish People make a superstitious Almanack of the Sonday by the fairnesse or foulnesse thereof guessing of the weather all the week after according to that old Monkish rime If it rains on Sonday before Messe It will rain all week more or lesse However it may be boldly affirmed That from our well or ill spending of the Lord day a probable conjecture may be made how the following week will be employed yea it is to be conceived that we are bound as matters now stand in England to a stricter observation of the Lords day then ever before That a time was due to Gods service no Christian in this Nation ever did deny That the same was weekly dispersed into the Lords day Holy-dayes Wednesdays Fridays and Saturdays some have earnestly maintained seeing therefore all the last are generally neglected the former must be more strictly observed It being otherwise impious that our devotion having a narrower channel should also carry a narrower stream along with it Gods gracious return of his Peoples Prayers in the time of their distresse IT is said of Martin Luther that perceiving the cause of the Gospel to be brought into a great strait he flyes unto God layes hold on him by Faith and
offers violence to him by Prayer never leaving to wrestle with him till he received comfort from him at length rising up cheerfully from his devotion comes out of his Closet triumphantly to his Fellow-labourers saying Vicimus vicimus We have overcome we have overcome At which time it is observed that there came out a Proclamation from Charls the Fifth that none should be further molested for the profession of the Gospel Thus there 's not any Age but affordeth Examples of Gods gracious assistance in the conscionable use of Prayer when great things are to be effected when crying Sins have awakened his Justice and broken the viall of his anger upon the heads of a People or Nation so that drops of bloud hang hovering in the ayr like clouds of Vengeance ready to break down upon them When the dark and misty Fogs of Wickednesse have been gathered from sundry places threatening some great tempest of thunder and lightning a black and fatall day near at hand then hath the wind of his Peoples devotions together with the swift gale of sighs and tears by Gods special assistance so cleared the ayr that they have not fallen upon them Patiently to wait on Gods good Will and pleasure PRodigious was the patience of Eliah's servant in obedience to his Masters command 1 King 8. 18. He went several times to the Sea it were too tedious to tell what was not troublesome for him to do to be seven several times sent down steep Carmel with danger and up it again with difficulty and all to bring news of nothing till his last journey which made recompence for all the rest with the tydings of a clowd arising Thus we must not be disheartened as though comfort would not come at all because it comes not all at once but patiently attend Gods pleasure The Mercies of God are not styled the swift but the sure Mercies of David And the same Prophet saith The glory of the Lord shall be thy Rereward this we know comes up last to secure and make good all the rest For where Grace leads the Front Glory at last will be in the Rear and the thirsty Soul long parched with drowth for want of comfort though late yet at last shall be plentifully refreshed with the dew of consolation Magistrates to stand up in the cause of God against all opposition WHen Theodosius the Great set forth a Law among the Egyptians against their sacrificing to the River Nilus it so fell out that the River that year did not rise to the usual height in overflowing the Land The poor Heathen knowing no better ascribed it to their not sacrificing and blamed the Imperial act the Governor fearing an insurrection timely informs the Emperor but withall hinting that it had been well if he could but have connived at that time but the Emperor answered resolutely like himself That it was better to remain faithfull to the Lord then to prefer the overflowing of Nilus and the expectation thereof to Piety and Religion yea he would rather that it should never flow again Here was a Law seasonably declared and an Heroical resolution thereupon not upon any pretence whatsoever to repeal that Law which was conformable to Gods Word With the like courage ought all Magistrates to maintain and stand up for warrantable Laws to bear up for Gods honour in defence of that which is good in Gods sight and by no means be induced to sin against God either under hope of gain or fear of approaching danger to let those good antient and fundamental Laws to sink whereby Religion and the Common-wealth have been upheld Men to pray for others as well as themselves WHen David had prayed O my God I trust in thee let me not be ashamed In the next verse as if conscious to himself that his Prayers were too restrictive narrow and niggardly he enlargeth the bounds thereof and builds them on a broader bottom yet let none that wait on thee be ashamed Thus it is that Charity in the midst of our Religious devotions must have Rechoboth Room enough to expatiate in Our Petitions must not be pent or confind to our own private good but extended to the benefit of all Gods servants in what condition soever Not to converse with Hereticks Seducers c. MArcion the Heretick meeting with Polycarp Bishop of Smyrna desired of him that he might know him The good Man made answer As for thee I know thee to be the first born of the Devil the like we may read of S. John who coming to a Bath found Cerinthus there but presently went out again saying that it was impossible such a place should stand where such an Heretick remained Thus the Saints of old according to that of the second of S. John vers 10. received not such into their houses or bad them God speed And so should we not favour such as are deceivers and false Teachers nor out of love to the Errour or an affectation of novelty countenance or converse with them but in testimony of our Zeal for God and constancy in the Truth reject them avoid them that they be not encouraged in their Sin nor we partakers thereof as abettors of their evill deeds Prayer for others in the same condition with our selves prevalent with God BEggars when they crave an Alms constantly use one main Motive that the person of whom they beg may be preserved from that misery whereof they themselves have had wofull experience If they be blind they cry Master God blesse your eye-sight If lame God blesse your limbs If undone by casual burning God blesse you and yours from Fire Tu quoque fac simile let every good Christian do the like and reason good For Christ though his Person be now glorified in Heaven yet he is still subject by sympathy of his Saints on earth to hunger nakednesse imprisonment banishment and a wounded Conscience and so may stand in need of feeding cloathing visiting comforting and curing So that when we pray to Christ for any favour it is a good plea to urge edge and enforce our requests withall Lord grant us such or such a grace and never maist thou Lord in thy mystical members be perplexed vexed or tormented with such or such an extremity further then may make out for thy glory and their everlasting good Ministers to be as they are called Spiritual Men. IT is said of the Angels that they are Spirits Spiritual Creatures their Communion spiritual their food spiritual their delights spiritual their affections and minds spiritual Thus it is that the Minister though he be a body as well as his People yet he should be a spiritual Man in an especial manner he should have animam separatam a Soul separated and sequestred from bodily things taken up with spiritual affairs holding forth the fruits of the spirit his Sermons should not onely be Moral but spiritual his carriage spiritual his discourse spiritual
Orders from him his Institution and Induction from him he must not intrude into Gods heritage It must not be gain that makes him take up a Living not advantage that makes him chop and change he that doth so never went to Christ fâ—r approbation And whereas it is said of the Apostles that the Rulers and Elders perceived that they had been with Iesus no Man by his life or doctrine can perceive that he had been with Iesus that ever he had any allowance from him and yet he will be crowding into the Ministry Good and Bad Kings and Princes c. their difference WE see all the motions of superiour bodies in what excellent order and perfection they move and if some exhalation starts up amongst them from grosse and putrid matter whose course is not yet known What horrid trepidations bring they with them And what prodigious calamities are they the forerunners of yet they hold not that station long but blaze a little there and then extinguish And all that can be said of them is That we know not for what mischievous intents these Meteors did appear Whereas the other Coelestial bodies beget no wonder are no Prodigies but keep a constant course in their own spheres and are not contaminated with things below them yet they retain a powerfull influence over them So Kings and Princes alwayes shine in glory and a noble Soul when they loath to soyl themselves in sordid things But when they grovell herâ— for trash and trumpery and trade away that gallant stock of Love hous'd in their Peoples hearts for some false coyn minted by passion mutable affection or misled Reason they do degâ—ade themselves so far that the onely difference betwixt a King and a mean Man is that the one by his trade cosens a few the other a great many but himself most Ministers not to be Verball but Reall in their expressions THe Lacedemonian in Plutarch said when he heard how sweetly the Nightingale sang O that I had this bird surely it is a rare dish and after a while when he had taken it and eat it and found but a little picking meat he concluded with that Proverbial saying Vox es praeterea â—ihil Now I see thou art meer voyce and nothing else And such are they that go up into the Pulpit with Stentorian voyces that have bigg words but small matter so that the People may be said to hear a sound but know not what it means Whereas a Faithful Minister of Iesus Christ is not verball but reall in his expressions such as Iohn the Baptist who was more then a voyce a burning and a shining light there was life and heat in his Ministery so that a Man may be said to preach much yet preach little but it were far better to make lesse use of his lungs and more of his heart which will at the last prove to be a great comfort to his own Soul and advantagious to those that hear him Not to take notice of every angry Word that is spoken against us IT is reported of Titus Vespasian that when any one spake ill of him he was wont to say That he was above false reports and if they were true he had more reason to be angry with himself then the Relator And the good Emperour Theodosius commanded no Man should be punished that spake against him For what was spoken slightly said he was to be laught at what spitefully to be pardoned what angerly to be pitied and if truly he would thank him for it O that there were but such a frame of spirit in this carping age of ours wherein Men like tinder are ready to take fire upon the least spark that falls to quarrel sometimes the most inoffensive word that can be spoken whereas the best way is to be silent Sile et funestam dedisti plagam Say nothing and you pay a talking Man to the purpose Thus it was that Hezekiah would not answer Rabshakeh nor Ieremy Hananiah Chap. 28. 11. nor our blessed Saviour his railing Adversaries Matth. 26. 26. he reviled not his revilers he threatned not his opposites 1 Pet. 2. 23. The excellency of a good Memory IT was the saying of an eminent Scholler That an excellent Memory was needful for three sorts of Men First for Tradesmen for they having many businesses to do many reckonings to make up many Irons in the fire had need of a good Memory Secondly great Talkers for they being full of Words had need to have a good store-house in their heads to feed their tongue Thirdly for Lyers for they telling many untruths had need of a good Memory to be able to remember what untruths they have told lest afterwards they be taken in their lying contradicting themselves All this is true but as to the excellency of a good Memory indeed the principal of all is that it is a great blessing of God in ordine ad spiritualia in order unto spiritual things the more we have of it the more advantage we have unto our eternal good as to know that ever which we knew once to bring our knowledge into action upon all occasions to have God before our eyes It is like a Mercurial finger to put a Man into his way when he is once out a great help to belief and sound knowledg Many and excellent are the benefits and Priviledges of such a Memory Some one sinful quality predominant more then other in the Heart of Man AS in a ground that lyeth untilled amongst the great variety of weeds there is usually some master-weed one amongst the rest that is rifer and ranker then all the rest And as it is in the body of Man that although in some degree or other more or lesse there be a mixture of all the four Elements not any of them wholly wanting yet there is some one of them predominant that gives the denomination in regard whereof some are said to be of a sanguine some of a Phlegmatick some of a Cholerick and some of a Melancholick Constitution So it is also in the Souls of Men though there be a general mixture and medly of all evil and corrupt qualities yet is there some one usually that is Paramount more powerful and prevalent that swayeth and sheweth forth it self more eminently and more evidently then any other of them do and from this therefore more frequently and apparently discovering it self is the denomination wont to be given Whereby some are styled Ambitious some lascivious some envious some malitious some haughty some hasty and the like The general badnesse of Memory in good things AS it it with a Sieve or bowlter the good Corn and fine flower goes through but the light chaffe and coorse bran remains hehind Or as a Strainer that the sweet liquor is strained out but the dreggs are left behind Or as a grate that lets the pure water run away but if there be any
having a great journey to go and a great burthen to carry and having choyce of many lusty horses should let them all passe empty away and lay his carriage upon a poor feeble Iade that could scarce bear himself And him also none of the wisest that shall neglect to passe over the Foord in the morning when the water is low and think to go over it at night when the banks are full Yet such are all they that put off Repentance till old age that think to serve Sathan and their youthful lusts with full dishes and reserve a few abject scraps of old age for Gods Table but let such seriously consider Whether it will be easier for them now to repent and amend in the time of their youth then hereafter in old age now in health then hereafter in sicknesse now when the burthen of their Sins is lesser then hereafter when it shall be greater In a word now whilest Grace is near or when it shall stand at a further distance In the midst of delay the accompt is encreased the debt augmented the Enemy more strong themselves more feeble and all the difficulties of Conversion daily more and more multiplyed upon them having a day more to repent of and a day lesse to repent in The danger of sleeping out Sermons A Certain Maid went to Church with a purpose to sleep from day to day as she confessed afterwards thinking she could sleep more sweetly there then any where It so pleased God that one night she fell into a dream and imagined her self to be walking two wayes were presented unto her in the one way was a great Fire that way she would not go the other way she took it led her by the Church she awaked with this application of her dream That she had been wont to sleep much at Church and if she did not amend that fault she must expect no other but Hell-fire This dream thus applyed made her leave sleeping and fall to Hearing and from Hearing to believing and repenting Thus it is that Hell is made for Sermon-sleepers torment being the just recompence of sinful ease that they who sleep when they should awake must make accompt to awake with pain when they would be at rest Reall Thanksgiving to be made unto God for benefits received THe Covetous Husbandman when he seâ—s a plentifull Harvest towards or the Merchant a good return in trading they will perhaps afford a God be thanked buâ— it comes off so poorly with such a squint-ey'd relation to their profit that a Man may easily perceive had not all things happened aright he should have had little thanks at their hands as if they were no more bound to give God praise then he to give them present benefit But it was otherwise with holy Iob he did not onely sacrifice for his Children his health and wealth whilest he enjoyed them but when they were taken away from him Chap. 1. And herein a good Man imitates the bells that ring as pleasantly at a Funerall as at a Wedding When it goes well with him he praiseth the Mercy of God when ill with him he magnifies his Iustice he is thankfull in all Conditions not sleightly as the manner of the World is but cheerfully and with a good courage Psalm 33. 3. Plots and Contrivances of the Wicked turning to the good of Gods People TUlly maketh mention of one Phereus Iason whom his Enemy running through with a sword intending to kill him by chance opened an Impostume in his body which the Physitians could not by any means cure Such was that confederacy of Ioseph's brethren they sell him into Egypt thought all cock-sure but God so ordered it that the wickednesse of their consâ—ltation was the stirrop whereby he mounted into greater exaltation Thus it is that all the Plots and contrivances of wicked men shall turn to the good of Gods people the vexations troubles sorrows or any Affliction whatsoever wherewith the Sons of Belial are wont and do usually exercise the Children of God are but as so many spurs and goades in their sides to drive them forward to their Heavenly Father And though by his permissive Providence it hath and doth often so fall out that they have a very large Commission to touch their bodies their goods and their good names nay their very lives yet all shall be for the good of their pretious and immortal Souls The sad effects of not giving unto God his due Glory IT was the frequent affirmation of the late Heroick and Victorious King of Sweden That he feared the Peoples ascribing too much of that Glory to him which was duè to God would remove him before the work was finished And for ought as any Man knowes it was a speech too Prophetical Thus it is that there is not any way speedier to bring Iudgments upon Rulers and Nations then when the due honour shall be taken from God and ascribed to Men which are but secondary subordinate Instruments to convey them It is the onely way to forfeit all favours when we ascribe too much to the second causes and too little to the first by looking more to them for safety then to him from whom all deliverance cometh Invocation of Saints and Angells condemned ERasmus amongst others of his pleasant conceits reporteth a story of one at Sea where as their manner is every Man in a wrack flieth to his Saint as it were a Tutelar God There was one saith he amongst the rest when he saw the present and imminent danger and that there was no time of delay In the midst of his distraction thought with himself thus If I should pray to Saint Nicholas it is uncertain whether he hear me and it may be he is busy in hearing and dispatching some body else or if not so yet it may be he cannot have so speedy accesse to mediate for me as my presâ—nt necessity requires I will therefore take the safest and the surest course and go directly to God himself by Christ Iesus according to that of the Psalmist O thou that hearest prayer unto thee shall all flesh come And without all doubt it is a manifest derogation and robbing of God even of his peculiar right who is the sole hearer of his Peoples prayers when solemn addresses are made unto Saints and Angells by way of Invocation there being no warrant in all the Scrâ—ptures for the same as Eckius and other Pontificians do confesse Nay more that it is the safer and better way to call upon God onely in the name of Iesus Christ as another of them out of a work ascribed to S. Augustine concludes the question thus Tutius et jucundius loquor ad meum Jesum c. More safely and more sweetly do I speak in Prayeâ— to my Iesus then to any of the Angels or Saints departed Curious Inquisitors into Gods secrets deservedly punished IT is
recorded of one Sir William Champney in the Reign of King Henry the third that living in Tower street London he was the first Man that ever builded a Turret on the top of his house that he might the better overlook all his Nâ—ighbours but it so hapned that not long after he was struck blind so that he which would see more then others saw just nothing at all A sad judgment And thus it is just with God when Men of towring high thoughts must needs be prying into those Aâ—cana Dei the hidden secrâ—ts of God that they should be struck blind on the place and come tumbling down in the midst of their so curious enquiry At the Ascension of Christ it is said that he was taken upo in a Cloud being entred into his presence Chamber a curtain as it were was drawn to hinder his Disciples gazing and our further peeping yet for all that a Man may be pius pâ—lsator though not temerarius scrutator he may modestly knock at the â—ounsel door of Gods secâ—ets but if he enâ—er further he may assure himself â—o be more bold â—hen welcome Gods comfortable appearance to his People in the hour of Death MAster Dering a little before his death being raised up in his bed and seeing the Sunshine was desired to speak his mind said There is but one Sâ—n that giveth light to the whole World but oâ—e Righteousnesâ—e one Communion of Saints As concerning Deaâ—h I see such joy of spirit that if I should have pardon of life on the one side and sentence of Death on the other I had rather choose a thousand times to dye then to live And another one Mr. Iohn Holland lying at the point of Death said What brightnesse do I see and being told it was the Suâ—shine No saith he My Saviour shines Now farewell World welcomâ— Heaven the Day-star from oâ— high hath visited me Preach at my Funeral God dealeth comfortably and familiarly with Man I feel his Mercy I see his Majesty whether in the body or out of the body I cannot tell God he knoweth but I see things that are unutterable Thus it is that the People of God have the comfortable appearance of him self at the time of their dissolution the door of Heaven standing then as it were a charr they are ravished with the very glimpse of those things that are at Gods right hand Whether they look up to God wâ—om they have offended or downward upon Hell which they have deserved backward upon Sins committed forwards upon Iudgments to be feared the Spirit helpeth their Infirmities Christ intercedeth for them and God standeth by with the arms of his Mercy ready open to receive them A good Man denominated from the goodnesse of his Heart IT is one of Aristotles axiomes that the goodnesse or badnesse of any thing is denominated from its Principle Hence it is that we call that a gooâ— Tree that hath a good root that a good house that hath a good foundation that good Money that is made of good Mettal that good cloth that is made of good â—ool But a good Man is not so called because he hath good hands a good head good words a good voice and all the lineaments of his body similar and composeâ— as it were in a Geometrical symmetry but because he hath a good Heart good affections good principles of Grace whereby all the faculties both of Body and Soul are alwaies in a posture of readinesse to offer up themselves a living and acceptable Sacrifice unto God Almighty Faith and Repentance to be daily renewed and encreased AS the natural life of Man doth consist upon that which by the Physitians is called Humor radicalis and Calor naturalis Natural heat and radicall moysture for indeed all life is sustained by motion and motion is between contrarieties So in the life spiritual there must be of necessity two contrary qualities Repentance continually to put off our own Unrighteousnesse and Faith to put on Christ's the one to work upon the other so to preserve life by motion Not to sit down with those Anabaptistical and fanatick spirits that limit a certain time for sorrow and Repentance for the best of us all are but leaking Vessels and we must ply the Pump daily for fear of drowning as long as there is excesse of evill and defect of good within us Repentance must be renewed and Faith increased daily Death onely being the end and complement of our Repentance and Mortification even as our Râ—surrection shall be the period and ultimate of our Faith and Vivificatiâ—n To be much more carefull of the Soul than body IT was provided in the old Law that the weight of the Sanctuary should be double to the ordinary weight and that the shekell of the Sanctuary should be worth as much again as that of the Common-wealth which was valued at Fifteen pence And all this to hint out unto us that God must have double weight in matters that appertain unto him in the salvation of our Souls double care double diligence that is twice as much care of our Souls as of our bodies begging oftner for Spiritual then temporal things hence is it that there is in the Lords prayer but one Petition for Earthly things and two for Heavenly linked as it were together but one for daily bread and two for pardon of sins and Graces to fight against them The Crown of Perseverance S. Chrysostome makes mention of the Women of Corinth who had a custome to set up lights or tapers at the birth of every child with proper names and look what name the taper bare which lasted longest in the burning they transferd that name to the Child But the Lord doth put up a perpetual burning lamp to be as a Monument for all those that shall persevere in well-doing to the end It is not enough to begin in the spirit and end in the flesh It is not for him that runneth but for him that runneth so that runneth to the end that persevereth that the Crown is reserved It is he that shall eat of the hidden Manna he that shall have the white stone and in the stone a new name written which no Man knoweth saving he that receiveth it Rev. 2. 17. How to discover our thoughts in Preparation to Prayer IN the Levitical Law things that crept upon all four were forbidden yet if they had feet to leap withall they were judged to be clean Even so howsoever some of our thoughts are taken up about the things of this World our trades and businesse yet if we have leggs to leap up with that we can raise up our hearts to God and better things when we come to pray and prostrate our selves before him it is not to be condemned they may passe for clean well enough But if they alwayes creep on the ground if never raised higher then the Earth if no good
but let Patience have its perfect work in them so that when they are as it were overwhelmed in a deluge of distress finding no way to get out they would tarry Gods time and though deliverance come not at an instant yea though it be irksome at the present in due time they shall certainly receive comfort Pride a main Engine of the Devill AS when a City or a Castle is besieged amongst other stratagems and devices Men use to undermine the Foundation and blow it up with Gunpowder that being as they think the surest way to gain it So the Devill laying battery to the Fort of Mans Soul undermines it and puts the Gunpowder of Pride into it knowing that as he himself was blown up so will that pretious Fortresse be easily scaled if that powder once take fire in it And as those that fish with nets in standing Rivers where they pitch down their net do blunder and trouble the water that the Fish may not see the net and then with poles beat and dash the streams above to drive the Fish into the net So Satan setting the net of disobedience muds and troubles the heart of Man by Pride and so beats him down the stream of his own affections till he have caught him in his deadly Net of destruction Nature cannot work out Peace of Conscience THere are a sort of foolish Country people that think Nature will work out all distemperatures and they need no Physick Some of them are confuted by their graves others of more strength and healthier Constitutions possibly recover their former vigour but their diseases make a truce onely not a peace with their bodies the latent cause remains and watcheth its advantage of the next heat or cold the body takes or the next intemperate season that comes And thus many deal with their Souls never regarding when their Spirits are troubled to heal up the wound with the balm of Gelead but go on in their Worldly natural way and at last their troubled Spirits are quiet again so they get their Peace of course but all this while the hidden cause of their trouble watcheth the next advantage their Souls fester within and on a sodain they are ready to despair and to lay Violent hands on themselves Men to set an high Valew upon their Souls WHen Praxiteles a cunning Painter had promised unto Phryne one of the choicest pieces in his shop she not knowing which was the best began to think upon some plot whereby to make him to discover his Judgment which of them was the piece indeed suborned one of his Servants to tell his Master being then in the Market selling his Pictures that his house was on fire and a great part of it burnt down to the ground Praxiteles hearing this presently demanded of his Servant If the Satyre and Cupid were safe whereby Phryne standing by discovered which was the best Picture in the Shop And shall a silly painter set so high an esteem upon a poor base Picture the â—â—ubber'd work of his own hands And shall not we much more value the Soul that is of an Immortall being the most pretioâ—â— piece that ever God made the perfect pattern and Image of himself let Riches honours and all go if nothing but this escape the fire it is sufficient Peace of Conscience not wrought out by merry Company or drinking SOme there are that if they be in an ague or the like distemperature will drink hot waters or good store of Sack to prevent their cold â—it and out-burn Nature but alasse all the good that comes of it is onely that they fall into a burning Fever and perhaps consume their dust into ashes So there are such prophane wretches that if their Conscience alarums them if their Spirit troubles them or if crosses multiply upon them think there is no other way to wind out of the Devils fingers but by throwing themselves into his arms making themselves twice more the Children of the Devil then they were before they must needs to the Tavern or to the Alehouse seek out some boon Companions drink away their sorrow but had Zimri peace that slew his Master Damning a Soul cannot surely be the way to save it The vast difference betwixt Pride and Humility SPectacles that are of an antient sight if the young go about to use them they shew all things lesse then they are but unto old Men they present all things greater then they are Such is the difference betwixt Pride and Humility that Pride is like the old Mans spectacles and makes things bigger then indeed they are but Humility like the spectacles worn by young Men causeth every thing to seem lesse then it is A Proud man thinks no man better then himself an Humble man none worse The one lifteth up himself on high the other layeth his mouth in the dust Lament 3. 29. Much Learning to be found in a small compasse of expressions THe Learned Heraclite no lesse elegant then Aenigmatical amongst other his quaint speeches hath this saying of special remembrance and observation That the greedy Mettal mongers in their too too eager search for the Worlds wealth after long toil and trouble find parvum in magno a little pure substance in a great deal of unprofitable Earth But it fareth otherwise in the Inquisition and pursuit after Learning For there a well grounded Scholler shall find with a little abstractive speculation magnum in parvo much matter in few words every short golden sentence and particle thereof containing incredible store of most pure substance every short Aphorisme every Axiome every Maxime nay almost every contracted line comprehending matter sufficient to fill whole Volumes The true Nature of Humility RUffinâ—â— the Companion of S. Francis having a Revelation that a Crown of glory was laid up for that holy Man told him one day that it would very much rejoyce him if he would let him understand What he thought of himself To whom S. Francis gave this answer I esteem my self the greatest Sinner of any in the World and that I serve God lesse then any other man How can that be said Ruffinus seeing some are Thieves some Murtherers some Adulterers and many most prophane and Wicked wretches such as are in the very gall of bitternesse such as never think of God or goodnesse and thou art not onely free from all these but withall a Man of much sanctity and holinesse But he replying said Out of doubt if God had been so mercifull to them as he hath been to me they would have shewed themselves more thankfull then I have been And besides if God had forsaken me I should have committed far greater Sins then they have done Here was a good Man though a Papist a rare pattern of Humility so far imitaâ—le as being a Man arrived at a most excellent degree of self-denyal coming from an inward and high
knowledg of God and himself so that all the Vertues that he hath and all the good works that he doth though never so worthy and deserving yet they seem unto himself little or none at all And such is the Nature of every man that is truly humble He admires every thing in another whiles the same or better in himself he thinks not unworthily contemned His eyes are full of his own wants and others perfections No man sets so low a value of his worth as himself not out of ignorance or carelesnesse but of a voluntary and meek dejectednesse Well may it be said of him that he is a lowly valley sweetly planted and well watered the proud Man's earth whereon he trampleth but secretly full of Wealthy Mines more worth then he that walks over them a rich stone set in lead and lastly a true Temple of God built with a low roof Impossible to arrive at a full perfection of Learning in this life IT was well said of Sigismund the Emperour to a Doctor of Law whom for an excellent stratagem against the Enemy he had Knighted not long before When at an Assembly of Peers and Counsellors the Doctor doubted whether side he might with greater credit joyn unto to his own of the Togati or the other of the Militia Is it doubtfull said the Emperour Whether Learning or Military experience is more Honourable I can in one day make a thousand good Souldiers but I am not able in a thousand years to make one tolerable Doctor Implying That the whole course of a Man's life was not time sufficient to arrive at a full perfection of Learning We may read of them that have sailed about the World in three years but as yet never heard of any who in the whole course of their life how laboriously soever passed over were able to compasse the whole Circle of the Liberal Sciences There was one called sometimes in regard of the excellency of his parts A walking Library another was said to dispute de omni Scâ—bili meer Hyperboles For Socrates on his death-bed confessed he had many things to learn nor shall any Man after him come to the requisite perfection of Learning The Excellency of Humility IT is storyed of Homer the Prince of Poets That all the Cities of Greece contended to have the honour of his Nativity every one affirming that he was born there as thinking themselves sufficiently honoured if a Man in Philosophy so learned in Poesie so singular should be born amongst them Thus it may be said of Humility all the Virtues as Temperance Fortitude Prudence c. contend for the right of it and think themselves much graced if they may get it but to be theirs so excellent an Ornament they accompt it excellent indeed so that a Writer defining of other Virtues was so amazed at the consideration of it that he was fain to call it donum sine nomine in some sort like unto God who wants a definition and cannot be expressed what he is The wisest of Philosophers never knew or understood it and therefore amongst all the antient Latines it wanted a name and amongst the Greeks they could not expresse it as we do but called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abjection or lowlinesse of the Mind Christ voluntarily engaging himself to take away the Sins of the World LOok but upon a poor Man that lying under an arrest for debt more then he is any way able to compasse by way of satisfaction so that there is no way but one either pay or to prison What though his Friends be never so rich never so potent the Creditor cannot charge one farthing of the debt upon them there 's no Justice for it But if this poor Man hath some able Friend that will so far undertake for him that the debt shall be paid at a certain time and place appointed the Prisoner is released the engagement is entred in the Creditors book and from that day forward he looks upon the Surety not so much as once minding the poor Debtor at all Thus it is that a Writ of Vengeance was issued out of the Court of Heaven Mankind was ready to be arrested and thrown into an everlasting Prison from whence he should never have been released till he had paid the utmost farthing which he was never able to do with all the Friends and means that he could make Yet such was the happinesse thaâ— Iesus Christ seeing some of his elected Friends that his Father had given him having their names in the Writ steps in and sayes Father these are my Friends surely they are my People Children that will not lye so he was their Saviour I will pay the debt charge it upon my accompt it shall be paid in the fulnesse of time The Father accepts the tender desires no better security then that of his beloved Sonne in whom he is well pleased The Virtue of Humility AS the Amathist is said to represse Drunkennesse and breed sobriety the Iasper to expell dreams the Saphire to heal tumors and swellings the Onyx to make Men valiant Thus it is that as several stones and Minerals have proper and peculiar Virtues in themselves the grace of Humility is that Panacea that Catholicon of the Soul that cures all diseases whatsoever it beats down the drunken fumes of windy conceits puts away the earnestnesse of desire after transitory things which are nothing else indeed but dreams and shadows It cures the risings of heat and passion and makes a Man valiant to fight against those three Arch-enemies of Mankind the World the Flesh and the Devil God onely able to work Man to Will and to do A Great Emperour buyeth a Woman that is a slave which he intends to marry and will so do whether she will or no yet he will woe her and if possible marry her Will as well as her Person yet whether she will or no he will and may marry her for she is his purchase she is his Wife in his determination before he hath married her This is a Simile that at the first view may seem to hold out much of Gods ability in the working of Man to Will and do yet being put into the ballance will be found light For though this Emperour hath power to force the Womans body to the action yet he hath no power to force her Will to be willing to the action The Will is alwayes independent sui juris but God hath power not onely to marry the Soul which he hath bought from being a slave to the Devill but to make it ready and willing to marry him Pride in Riches honours preferments c. the vanity thereof A Bladder being puff'd up with a little wind if but two or three beans or pease be put into it they make a mighty sound and ratling insomuch that a good mettall'd horse which not
otherwise afraid to enter the troops of ten thousand armed Men will be so scared with the strangenesse of the noyse that the Rider shall be scarce able to sit him yet if this bladder be but prick'd with a pin it comes instantly to nought A true resemblance of such whom God enricheth with his blessings casting into their bosoms some beans and pease of extraordinary gifts and graces of authority honour wisdom and the like with which they make such a ratling that even valiant hearts are daunted with the sound thereof and they themselves drawing in the wind of popular applause begin to swell as big as any bladder with presumption of their own merits but if their Princes displeasure do but breathe on them or some feaver or distemper seize upon them this great wind is abated their Souls are galled with impatience and they sing their part with those wretched ones What hath Pride profited us or what hath the pomp of Riches brought us Wisd. 5. 6. Security the cause of all Calamity IT was well observed that it was as necessary for Rome that Cato should be born as well as Scipio the reason was Alter cum hostibus alter cum vitiis bellum gessit the one kept Warr with their Enemies the other with their vices so that being alarm'd on both sides they were ever in a posture of defence Thus it is that what with the sword of the Spirit drawn against the exorbitance of the time and that of the Militia to defend the Frontiers the People rouze up themselves and become vigorous well considering that no Man is sooner overthrown then he that feareth nothing and most usually it so falleth out that Security is the main cause of all calamity Riches Honours c. the different use that is made of them IT is said of the seeds of Henbane that they kill all birds saving Sparrows and to them they are nourishing food the reason given is this their veins are so narrow that the fumes thereof cannot passe to the heart and surprise it so soon as it doth other Creatures Such is the condition property quality and use of Riches honours preferments or any other outward thing whatsoever they do nothing at all hurt the Godly such as know how to make a right use of them but to the Wicked and Ungodly such as know no other Heaven upon Earth but the bare enjoyment of them they are but as so many â—nares and temptations to entrap them so that what is one Man's meat becomes the others poyson And why so because the Godly have certain private veins of Knowledg and goodnesse whereby that deadly fume of Henbane the love of the World cannot passe to the heart Let Honours mount never so high Riches encrease never so much they look above them they set not their hearts upon them but take up that of the Wiseman Omnia bonis in bonum All things to the good are turned to good Wisd. 39. The soveraign Vertue of Humility PHysitians and Naturalists do say that there is nothing of the Mulâ—erry tree but is medicinal and usefull in some sort or other the fruit the root the bark the leaf and all Such is the soveraigne Vertue of Humility that every part of it as well the root of affections and the bark of Conversation as the leaves of words and the fruit of Works heals some diseases or other of the drooping Sin-sick Soul Hence is it that the great Physitian of our Souls as if they could never be at rest or quiet otherwise prescribes us this Recipe against all spiritual qualms and agonies Learn of me that I am lowly and meek and you shall find rest to your Souls Matth. 11. 29. The love of Riches very dangerous A Tree when it is half cut through deceives the Elephant when he leans unto it Mandrage if duly taken is good Physick but if immoderately it casts into a dead sleep congeals the spirits and deaddens the Natural faculty And as one said of Parliaments in England that they are very good purges to evacuate the ill humours of the body Politick but very bad Diet-drink to live upon weakning the vigorous spirits thereof and making it liable to much inconvenience Such is the immoderate love of Riches and the things of this life they deceive all that lean unto them there 's no safety in living upon them no rest in the acquiring of them They cast their Favourites and all such as dote upon them into strange dreams their reason and understanding being stupified their devotion and goodnesse congealed and in fine their bodies and Souls in great jeopardy to be everlastingly damned Worldly honours and greatnesse their Vanity to be considered THe Romans to expresse the Vanity of Worldly honour and greatnesse painted Honour in the Temple of Apollo as representing the form of a Man with a Rose in his right hand a Lilly in his left above him a Solsequy or Marigold and under him Wormwood with this Inscription Levate Consider by all this declaring that Man in this World flourisheth as a Rose in delights and Riches but at night that is in the time of Death or adversity he is dryed up rejected and set at nought as a dryed Rose which all the day long is carried in the hand with contentment but being once withered is cast away on the dunghill The Lilly excelling Solomon in its glorious cloathing but the leaves falling it becomes sordid aptly denoting the favour of Man whilst in worldly honour but once clouded by misfortune made of no accompt The Marigold opening and shutting with the Sun shewing that when the Sun of Prosperity shines he sees all things delectable but the Sun setting Death or Adversity approaching then appears nothing but darknesse and horrour of the grave The Wormwood signifying that all the delights in this World are sweet in the execution but bitter in the retribution no better then a bitter potion and the very gall of Dragons Esay 24. Lastly the word Levate is very necessary lift up your heads and consider ye that are proud of your honours and greatnesse ye are but Roses that will wither Lillies that will lose their beauty Marigolds that open and shut with the Sun and your portion without Repentance will be but Wormwood and bitterness The Heart of a VVorldly-minded Man never satisfied ALexander on a time having many Philosophers with him at a Banquet would needs have it put to the question what was the greatest thing in the World some of them said the hill Olympus some the Sun some the Earth some one thing and some another but one of them said that surely the Heart of Man must needs be the greatest because that in a moment it passed through the whole VVorld Heaven Earth Sea and all And such is the Heart of every Worldly-minded Man though in the substance of it such a bit as will hardly give a
Kite a breakfast yet of that extent as to the desires thereof totus non sufficit Orbis the whole World is not able to satisfy it If an Earthly-minded Man should gaiâ— unto himself the whole World and being placed in the middle of it so that if possible he might at once view his purchase he would Alexander-like ask whether there were any more Worlds any more land any more Wealth that he might grasp that into his hands also Pride in Apparel condemned OUr Chronicles record it of William Rufus one of the three Norman Kings who in his time was held for one sumptuous in his Apparrel that when his Chamberlain had brought him a pair of new breeches to put on and he demanding what they cost it was answered Eight shillings The King being offended bade him begone like a beggar and bring him a pair of a Mark price Now it is much to be feared that Histories for the time to come shall have little or no cause at all to commend our sober moderation in this kind but rather complain of the most intolerable and damned excesse that ever reigned amongst Christians such being the Vanity thereof that Sâ—xes can hardly be distinguished and when one sees Men and Women in their bravery they may safely conclude many of them to be in the midst of their Wealth the basest of them wearing more in gold and silver-lace or a sett of points then would in times past have bought one of our ancient Kings a Suit of Apparrel Carelesse Worldly hearers of Gods Word to be reproved IT is said by the Naturalists how true let them look to it that a Vessel being made of the Iâ—ie-Tree iâ— Water and Wine be poured into it together the Wine will leak out and leave the Water behind it Such are all carelesse worldly Hearers of Gods Word they hold a true resemblance with this Wood for receiving into them the Wine of Gospel-dispensations which should inebriate them with the love of God and goodnesse and also taking in the Water of â—orldly apprehensions they leave out all the Wine forget all the good so that notâ—ing remains behind but the pudled water of Vanity Pride Ambition Luxury and such other pests of the Soul which without the mercy of God upon true Repentance will endanger it to all Eternity Pride and Ambition the Folly thereof IT is reported of a certain Philosopher who dying demised a great sum of Moâ—â—y to him that should be found most foolish and left another Philosopherâ—is â—is Executor It fell out so that travelling many Countreys to find out a Man exceeding all others in Folly that he came to Rome where a Consul abusing his place was adjudged to death and another immediately chosen who joyfully tâ—ok it upon him to this Man the Philosopher delivered the sum of Money telling him that he was the most foolish Man in the World who seeing the miserable end of his Predecessor yet was nothing daunted therewith but joyfully took upon him the succession of his Office O how Foolish then are the most Men of this World that live and see the miserable wrack that Pride and Ambition have made every where In Heaven in Paradise and through the whole World and every part thereof especially that of the Court of great ones where but few prosper and those that prosper perish yet dare adventure with joy and contentment to hoyse out their sayls and run themselves upon such dangerous rocks ruine and destruction Men by Nature looking more after their bodies then their Souls SOcrates one day meeting Zenophon the sonne of Coryllus in a certain angiport or Haven-street and seeing him a youth of great hopes stayed him with his staffe and asked him this question Where was the place where severall Merchandizes and Commodities were to be sold To whom Zenophon readily replyed In such a place he might be furnished with all sorts Then Socrates demanded of him another question Where was the place where Men were to be made good To this his answer was That he could not tell Then saith Socrates to him Follow me that thou mayst learn it And so from that time he began to be Socrates's Scholler Now as it was with Zenophon at that time so it is now with most part of Christians they know readily and are very well verst in all the waies of Worldly Trade and Commerce as having special care to be ignorant of nothing that belongs to profit or pleasure but if the demand be made concerning the Pearl of price the rich Merchandize of the Soul the graces of Gods holy Spirit and where and how one may purchase them they answer with Zenophon they cannot tell And why because they never made it their work to enquire after things of that Nature Magistrates Ministers c. their rule to walk by THe Sea-men have a Proverb or rather a Riddle Mare ab imbecillibus victum fortior a vincit that the Sea is overcome of things weak but the strongest are overcome of the Sea which is thus to be understood That those â—abulous dirty and fenny places about the Sea are by aggregation and access of mire sand and other things falling into them continually enlarged and so the Sea about such places is contracted restrained and as it were overcome but the rocky strong and hard places are by the Sea strongly assaulted and by little and little so battered and eaten out that it gets much ground there and overcomes that stony-hearted opposition A good Rule for Magistrates Ministers and Men in power to walk by to be gentle and loving and of a yielding disposition to the humble virtuous and Religious persons and suffer such to be overcome by them but to the stubborn stiff-necked and proud rebellious spirits to extend the waves and billows of their Iustice and power to break down their oppositions and bring under their aspiring thoughts but with this Proviso that their Sins may be hated not their Persons and that to be done too not with a desire of Revenge but of healing and curing their Infirmities Graces of the Spirit to be made the Souls furniture ALexander having conquered Darius there was a box brought unto him from the Kings Cabin curiously wrought with gold and pearl And asking of them who were not ignorant of the Persians profusednesse and vanity What use there was of so pretious a Vessel It was answered That the King used therein to keep his Oyntments which as soon as he understood he gave order forthwith that it should be the keeper of a more pretious Iewell meaning the Iliads of Homer and be no more called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the box of Oyntments but the box of Homer Now how much rather should every Christian make his most pretious Soul which hath for a long time been no better then a cage full of unclean birds the keeper of
feared as Knowledg accompained with Injustice armed with power Meat indigested for want of Exercise will rumble in the stomach and Knowledg not ballast with Sobriety will elevate the brain Serpentine wisdome and Dove-like innocencie must go hand in hand together or else we shall drown in our own Knowledge like a Candle that is quenched in his own Tallow Affectation of Novelty in the way of Religion reproved THere is mention made of two Men that meeting at a Tavern fell a tossing about their Religion as merrily as their cups and much drunken discourse there was about their Profession One protested himself of Dr. Martin's Religion the other swore he was of Dr. Luther's Religion whereas Martin and Luther was but one Man Thus some are for this Preacher some for that such doctrine as is begot in Thunder full of Faction and Innovation if it smell not of novelty it shall not concern them they regard not Heaven so much whence it comes as who brings it such a Man or no Man otherwise be the Doctrine never so wholesome they spew it up again as if their Conscience were so nice and delicate as that ground of Colein where some of St. Ursula's eleven thousand Virgins were buriâ—d which will cast up again in the night any that have been interred there in the day except of that company though it were a Child newly baptized Not to be over-carefull for the place of our Buriall THat of Monica the Mother of S. Augustine is worthy of remembrance She had with great care provided her a Sepulcher near unto her Husband who dyed at Tagasta in Africa and was there buried purposing to lâ—e by him but the Lord so disposed that she left her life at Ostia in Italy and being ready to depart she said unto her sonne Ponite hoc corpus Ubicâ—nque nihil vos ejus cura a conturbet Bury my body where you think good take no great care for it And being asked If it grieved her not to leave her body so far off from her own City she gave this answer Nihil longè est à Deo neque timendum est ne ille agnâ—scat in fine saeculi unde me resuscitet No place is nearer to God then other neither am I to fear lest the Lord should not as well raise me up in this place as in my own City Thus let none be troubled with the thoughts of their Burial-place What though the distance be great betwixt them and them to whom they are more especially related and that without great charge and expence they cannot be buried near together All places are alike unto God he can raise them up as well out of Country clay as out of finer City-dust and bring them and all their Kindred and Acquaintance together in a comfortable Resurrection The Christians claim to Heaven what it is OUr Common Law distinguisheth between two manner of Freeholds A Free-hold in deed when a Man hath made his Entry upon Lands and is thereof really seized A Free-hold in Law when a Man hath right to possession but hath not made his actual entry So is the Kingdome of Heaven ours not in re but in spe our's tenore juris though not yet jâ—re tenoris ours in the inheritance of the possession though not in the possession of the Inheritance habemus jus ad rem nonâ—dum in re we are heirs to it though now we be but Wards Our minority bids and binds us to be servants Gal. 4. but when we come to full years a perâ—ect growth in Godlinesse then we shall have à plenary possession How the Devill makes use of the World to destroy Man IT is reported of the Irish that they dig deep trenches in the ground and pave the surface over with green turves that their suspectlesse Enemies may think it firm ground and so fall in to their utter ruine Thus the Devill makes this World his fatall Vault which he strows over with pleasures and delights the way seems smooth but is slippery his intention is mischievous ut lapsu graviore ruaâ—t that Man may have the surer and the sooner fall then doth he laugh to see a knot of Gallants lye all a long on their backs that have ruâ— headlong at Pâ—ide a Corporation of Citizens that have run at Riches a rabble of Drunkards that ran apace to the â—avern a crew of Cheaters that posted as â—ast to the gallows all of them sinking to the bottomlesse pit of destruction Not to repine at a great charge of Children THere is a story of a certain worldly distrustfull rich Woman that being at a poor Womans labour the Child being new born and nothing to be had for the comfort of it See said she without any pitty or compassion Here is the mouth but where is the meat Not long after it so fell out that the same Woman drawing near her time was delivered of a deaâ— child which being well observed by another Woman that was then present at her labour See said she here is meat enough but where is the mouth Let none therefore grudg or repine at their issue be it never so numerous not grumble at the greatnesse of their charge God never sent a mouth but he sent meat for that mouth he can as well feed many as few make the poor Mans peâ—ny go as far as the Rich Mans pound He is the great House-keeper that giveth every living thing meat in due season and if so then those little ones that bear his Image are by no means excluded The least of Sin to be resisted THe Trees of the Forrest held a solemn Parliament wherein they consulted of the innumerable wrongs which the Axe had done them therefore made an Act that no Tree should hereafter lend the Axe an helve on pain of being cut down The Axe travels up and down the Forrest begs wood of the Cedar Oak Ash Elm even of the Poplar not one would lend him a chip At last he desired so much as would serve him to cut down the bryers and bushes alledging that such shrubs as they did but suck away the juice of the ground and hinder the growth and obscure the glory of the fair and goodly Trees Hereon they were all content to afford him so much he pretends a thorough Reformation but behold a sad deformation for when he had got his helve down went both Cedar Oak Ash Elm and all that did but stand in his way Such are the subtile reaches of Sins and Sinfull Men give but a little advantage on their fair promises to remove the troubles of the body and they will cut down the Soul also Therefore obsta principiis crush the Cockatrice in the egge refuse all iniquity at the first in what extenuation of quantity or colour of quality soever it be offered For if Sathan cannot get leave for his whole Army of lusts yet he will beg hard for his
Weak ones his little ones sins of weaknesse and infirmity which if once admitted will soon unbolt the dores of the heart let in all the rest of their Company and so make a surprisall of the Soul and endanger it to all Eternity Not to admit of delayes in Religious performances EXcellent is that comparison of St. Ambrose If saith he I should offer thee gold thou wouldst not say I will come to morrow and fetch it but thou wilt be sure to take it out of hand yet Redemptio animae promittitur nemo festinat the Redemption of our pretious Souls more worth then thousands of gold and silver is daily offered and no man hastneth to lay hold thereon How true may this speech of the Father be returned upon the cunctators such as procrastinate in the matters of Religion For Earthly things no Man will take time till to morrow but is very hot in the pursuit never resting till he have one way or other compassed them yet for spirituall things such as accompany salvation most Mens states are Weak and like Men ready to break are taking order for two three four six Monthes time and so as far from making satisfaction as ever Humility appeaseth the wrath of God incensed IT is recorded of an English King Edward the first that being exceeding angry with a servant of his in the sport of Hauking he threatned him sharply The Gentleman answered that it was well there was a River betwixt them Hereat the King more incensed spur'd his horse into the depth of the River not without extream danger of his life the water being deep and the banks too steep and high for his ascending yet at last recovering land with his sword drawn he pursues the servant who rode as fast from him but finding himself too ill-horsed to out-ride the angry King he reyned lighted on his knees and exposed his neck to the blow of the Kings sword The King no sooner saw this but he puts up his sword and would not touch him A dangerous water could not hold him from Violence yet satis est prostrâsse his servant's submission pacified him Thus whilst Man flies stubbornly from God he that rides upon the wings of the wind posts after him with the sword of Vengeance drawn but when poor dust and Ashes humbles it self and stands to mercy the wrath of God though ever so much incensed is soon appeased A faint-hearted Christian described A Certain Colliar passing through Smithfield and seeing some on the one side hanging he demands the cause answer was made For denying the Kings supremacy on the other side some burning he asking the cause was answered For denying the reall presence in the Sacrament Some quoth he hanged for Papistry and some burnt for Protestancy Hoyte on a Gods name â—hil be nere nother Such an one is every timerous faint-hearted Christian another Gallio a new Nichodemus that would fain steal to Heaven if no body might see him one that owes God some good will but dares not shew it his Religion is primarily his Prince's subordinately his Landlord's Whilst Christ stands on the battlements of Heaven and beckens him thither by his Word his heart answers Lord I would fain be there but that there is a Lyon or a Bear some trouble in the way All his care is for a ne noceat let him but sleep in a whole skin then omnia bene whether right or wrong all 's one to him The Devills hard dealing with the ensnared Sinner IT is not unknown how the Spanish Index deals with Velcurio who commenting on Livy saith That the fifth age was decrepit under the Popes and the Emperours The Index favourably takes out the Popes and leaves the Emperours wholly obnoxious to the imputation Thus the Devill winds out himself at the last from the wicked refusing to carry the burthen any longer but leaves it wholly to their supportation he that flattered them before with the paucity of their sins now takes them in the lurch and over-reckons them he that kept them so long in the beautiful Gallery of Hope now takes them aside and shews them the dark Dungeon of despair and ingrossing all their iniquities in great text-letters hangs them on the curtain of their beds feet to the wracking amazement of their distracted and distempered Souls The great Folly of costly Apparel LOok upon a Man that dwels but in a borrowed house expecting every hour when he shall have warning to avoid he doth not trouble himself to bestow any cost either in repairing or trimming up thereof because he hath no time in it no Lease for tearm of years to come Such is the condition of every living Man his body is but as it were an House lent unto the Soul from whence it looketh daily and hourly to depart Why should he then be so carefull to cloath this body with rich and brave Apparell when God knows how soon it must be laid down in the Earth there to rot and perish and in the mean time neglect to adorn and beautify his pretious Soul with Heavenly graces which is immortal How the wounded Sinner is to be cured THere is a story nothing worth but for the Morall of a great King that married his daughter to a poor Gentleman that loved her But his grant had a condiâ—ion annexed unto it that whensoever the Gentlemans side looked black or he lost his Wedding Ring he should not onely lose his Wife but his life also One day pursuing his sports he fell into a quarrel where at once he received a bruise on his left breast and lost his Ring in the scuffle The Tumult over he perceived the danger whereinto his own heedlesnesse had brought him and in bitternesse of Soul shed many tears In his sorrow he spied a book which opening he found therein his Ring again and the first words he read was a Medicine for a bruised side it directed him to those hearbs whereof a plaister applyed would not fail to heal him He did so was cured was secured Thus applied The great King of Heaven marries to Man poor Man hiâ— own daughter Mercy or eâ—eâ—lasting kindness but threatens him that his side musâ— not look black his heart must not be polluted with spiritual Idolatry nor must he lose his wedding Ring love to God and his Saints least he forfeit both Gods mercy and his own salvation Man in pursuit of Worldly affairs quarrels with his Neighbours and scuffles with Contention So his heart gets a bruise looks black with hatred And Charity his wedding Ring is lost in these willfull turbulencies and Vexations What should we do but mourn Lo God in his goodnesse directs him to a book the holy Gospell then the spirit helps him to his Ring again his former love and to heal his bruise prescribes him these speciall herbs of Grace Repentance Thankfulness and Meekness which being well applied will keep his Ring of
Prince no sooner gone buâ— the Servant falls to lust and riot forceth the Lady the Controller and the Guardians to the like intemperance which they refusing he dispoyles her of all her Robes and Jewels them of their weapons and turns them out by beggerâ— or pillage to seek their lives in the wide world This Servant is Man God iâ— the Pâ—ince his daughter the Soul the Controller is Reason and the five Senses thâ— Guardians Whilest these hinder Man from spoyling his Soul with riot and excesse he abuseth them turns Reason to madnesse and makes all his senses buâ— as so many Instruments of Wickednesse but woe to that Servant who when his Lord cometh shall find so doing The several degrees of Faith AS meat digested turns to juice in the stomach to bloud in the liver to spirits in the heart So Faith is in the brain knowledg in the Reason assent in the heart application As the child in the womb hath first a vegetative life then a sensitive lastly a rational So Faith as meer knowledg hath but a Vegetation as allowance but sense onely the application and apportioning the merits of Christ to the Soul by it this is the rational the very life of it To exemplifie this Similitude yet further The vegetative Soul is the Soul of Plants and it is a true Soul in the kind though it have neither sense nor reason The sensitive Soul is the Soul of beasts a true Soul includes Vegetation but is void oâ— Reason The rational Soul is the Soul of Man a distinct Soul by it self comprehends both Vegetation and sense having added to them both the perfection of Reason So there are three kinds or degrees of Faith 1. To believe there is a God this is the Faith of Pagans and it is a true Faith though it believâ— neither the Word of God nor mercy from God 2. To believe what God sayes is true this is the Faith of Devils and Reprobates and a true Faith including the Faith of Pagans and going beyond it yet it apprehends no mercy 3. To believe on God to rely upon his mercy in Christ this is the Faith of the Elect comprehends both the former yet is a distinct Faith by it self The uncertain comfort in Riches CAst but your eye upon a vagrant Fellow whom because he is big-bon'd and well limb'd and able to go through his work a Man takes in at his doors and cherisheth It may so be that for a while he takes pains and plyes his work but when he spyes opportunity the Fugitive servant is gone and takes away with him more then all his service came to Thus the Riches and preferments of this World may seem to stand a Man in some stead for a season but at last they irrecoverably run away and carry with them all his joyes and worldly comforts As Iacob stole away Laban's Idols so they take away the peace and content of heart and leave him desperate As to beware of all Sins so especially of beloved Sins LOok upon a City besieged how wise Governors will take care of ever Postern-door and so every part of the Wall and repair the least decayes thereof but it one Gate be more likely to be entred then another or if any part of the Wall be weaker or more easily to be thrown down then another they will be sure to set the strongest Watch in that place where the danger is most And so it is or should be with us in respect of our most pretious Souls We have here a Fort to keep which is every day assaulted by our Enemies and we have a diseased Soul of our own distempered with many spiritual maladies but some of them are worse then other and some parts of the Fort are weaker and more in danger then others are that is there are some sins as sins whereunto by constitution of body we are most inclined such as are Dalilah bosome beloved-sins by which the Devil more easily surprizeth and captivateth our Souls And therefore as we should set diligent Watch against all sins so we should especially bend our forces against those that do or may in a more especial manner breed our harm and hinder our Salvation The uncertainty of Mans life IT hath been usual with Cathedral Churches and is still in use with Colledges to let Leases of houses and Lands for the term of three lives so that the Purchaser knowes the certainty of his time and that if one life will not hold another shall But it is not so betwixt God and Man there is no Man but is Gods Tenant at will he may put him out of house and home when he list he never deviseth any Tenement longer then for one life the which being expired shall never be renewed again nor will he suffer us to dwell any longer in the best and strongest of his houses then above seventy years if happily some continue eighty their term is exceeding long and yet of all this time they cannot be secured of one half hour not the peaceable possession of one moment so many and so mighty are the Enemies that way-lay them Ferro Peste Fame Vincâ—is Algore Calore â— Mille modis miseros Mors rapit una viros By Sword Plague Famine by Bonds by Heat and Cold And a thousand other wayes Death brings us to his Fold What then remains since that our Enemies are so strong our Earthly houses so weak the coming of our Landlord unknown and the term of our Lease so uncertain let us be sober and watching in prayer and then happy shall that servant be whom when his Master cometh he shall find so doing The biting Vsurer described SAd was the condition of the Egyptians when the plague of Flyes was upon them they did so biâ—e and sting them that they were weary of their lives Such are all biting Usurers that gorge themselves with the spoyl of their poorer brethren the suckers of their sap the bibbers of their bloud the pinchers of their hearts and the stingers and the wringers of their very Souls who with Noverint universi c. make an universal ruine of many a Man's estate and so fetch him still within the Condition of the Obligation that in the end his Condition is wofull and his heart breaketh with the bâ—â—ter grief of Be it known unto all men How to deal with Sin being once committed AMmon when he had deflowred his Sister Thamar forthwith hated her and that in a far more exceeding manner then he loved her before then puts her out of doors and loâ—ks the door after her lest she should return again Thus must we deal with Sin being once committed hate it with a deadly hate put it far from us lock up the doors of our hearts shut up the windowes of our eyes and take up a Resolution of never sinning again How to make a right use of the doctrine of Predestination CArdinal Pool
the corruption stayes not where it begun but putrifieth and corrupteth more and more till all be alike Thus it is that Sincerity tells the Christian Nil fictum est diuturnum Nothing counterfeit will last long and that Man that hath a rotten heart towards God his want of sincerity will in time be discovered and his outside be made as rotten as his inside Fraud and guile cannot go long unspied dissembling will not alwaies be dissembled and Hypocrisy will discover it self in the end The Devills rage an argument of the day of Iudgment near at hand AS some ill-minded Tenant whom if you should see to make havock and spoil of every thing upon the Tenement he holds as to fell the Trees rack out the ground grub up the hedges tear down the gates rifle the house would you not be ready to think Surely this Mans lease is almost expired else he would never play such â—eaks as he doth So now that the Devill so ruffles abroad stirs up contentions conspiracies tumults wars labours to bring all kind of Sin into fashion to convert the World all into Pride drunkennesse Whoredome Epicurism Atheism and attempts above all former wont to do all the villany and mischief that he can What implies it but that the date of his time is even almost out his Lease very near out and Christ near at hand to Iudgment The Simonist discovered THere is mention made of a certain sort of Indian people near unto the River Ganges called Astomi who have no mouths but a kind of hole instead thereof whereby they receive the sweet sent of flowers which is all the sustenance they receive for the support of Nature And just such are all Simonists and Simonaicall parties who have no mouths to shew forth the prayses of God but onely a tonguelesse hole by which they suck up the sweetnesse of Church-livings purchased by bribery at Steeple-fair such as make their Profession a meer Mechanick trade or Occupation and their Ministery a ladder onely to climb to preferment Mercenaries no true Pastors Creepers in through the Window no true Preachers Men easily to be known by their works For they seek their own not Christ's they feed upon the fat of the Flock and cloath themselves with the wool but suffer the sheep to starve for want of food the People to perish for want of due Instruction The excellency of Justice THe Sages of elder times seated the Virgin Iustice amongst the Constellations of Heaven betwixt the signs of the Lyon and the Ballance 1. Power and Equity receiving the Comforter of the World the Sun in Harvest time and bearing in her hand an ear of Corn in token of Plenty to the Husbandman And before her walks or stalks Bootes the Heard or Pasture-man holding up one hand as triumphing and blessing his security under the protection of Iustice and with the other guarding the Crown against the Gyant and the Serpent 1. Violence and Treachery Wisely shewing as by an Emblem visible to the eye of the World that Iustice Laws and Magistracy are Divine and Heavenly things Mothers and Nurses of Piety Security Felicity Iustice being the very life-breath which many thousands draw who else would be a very burthen to themselves and a prey unto others Do but take away Iustice and what are great Kingdomes but great Thieveries Justice is that which tames and bridles the fiercest defends and strengthens the weakest keeps all quiet secure peaceable happy God Predestinateth to the means as well as to the end THere is mention made of one Ludovicus who was a learned Man of Italy yet wanting the guidance of Gods spirit and so never considering advisedly of the means of his salvation grew at last to this resolution Sisalvabon salvabor It 's no matter what I do or how I live For if I be saved I am saved If I be predestinated to life I am sure of Salvation if otherwise I cannot help it Thusbewit ched with this desperate opinion he continued a long time till at length he grew very dangerously sick whereupon he sent for a Skillfull Physitian and earnestly requested his help The Physitian aforehand made acquainted with his former leud assertion how he would usually say If I am saved I am saved directed his speech to the same purpose and said Surely it will be altogether needless to use any means for your recovery neither do I purpose to administer any thing unto you For if the time of your death be now come it is impossible to avoid it Ludovicus musing in his bed of the matter and taking the Physitians speech into serious consideration makâ— out this conclusion to himself That if means were to be used for the health of the body then much more had God also ordeined means for the Salvation of Mens Souls And so upon further conference with shame and grief he recanted his former opinion took Physick and was happily cured both of Soul and body together Thus it is that the determinate Counsell of God in the matter of Predestination doth not take away the Nature and property of secondary causes nor exclude the means of Salvation but rather sets them in order and disposes of them to their proper end And common sense and Reason teach that in every action the end and the means of the end must go together Now the end which every one of us doth aim at is Eternall life we must be sure then to lay hold upon Calling and Iustification as the means ordained to come to this end For God hath chosen us from everlasting there is Predestination yet there he doth not leave us but then he doth teach us by his word there is Calling This Word through his Spirit ingendreth Faith there is Iustification And Faith lifts up unto God there 's the Ultimate of all Glorification Man by refusing the tenders of Grace becomes the cause of his own destruction A Man being sick and like to die the Physitian knowing his case takes with him some preservative to comfort him and coming to the dore falls a knocking Now if he either will not or be not able to let him in he must of necessity perish and the cause cannot properly lye at the Physitians door who was ready and willing to relieve him but in himself that is not willing to be relieveâ— Thus it is that Sin is a disease whereof we are all sick we have all 〈◊〉 Now Christ is the great Physitian of our Souls he came down formerly from Heaven on purpose to heal us and he comes down daily to the door of our hearts and there he knocks Rev. 3. 20. He bringeth with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread of life his eternal word to comfort us and if we but open the dore of our 〈◊〉 he will come in and sup with us as he did with Mary and forgive all our sins Luke 10. but if we
will not let him in or through long contagion of Sin be not able to let him in we must of necessity dye in our Sins and the case is evident not because he doth not offer Grace but because we receive it not when it is offered Otherwise thus IN the Fourteenth Chapter of St. Matthews Gospell our Saviour walking on the Sea bade St. Peter come unto him who being not any thing acquainted with such a slippery path and seing a great storm arise his heart failed him and he began to sink but crying out for help Christ who was onely able to give it stretched forth his hand took him into the Ship and saved him This World we know by experience is a Set of trouble and misery Our Saviour as he did to Peter so he most lovingly willeth every one of us to come unto him but as we walk towards him storms and tempests do arise so that through frailty of our flesh and the weaknesse of our Faith we begin to sink Christ stretcheth forth his hand he giveth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Word his Sacraments the good motions of his Spirit to save us from sinning to keep us in the Ship of the Church If we refuse these means we perish we sink in our sins And why so Not because Christ doth not most kindly put forth his hand unto us but because in want and distresse we lay not hold upon him It is he that invites all Men to his great Supper but if they make excuses or willfully refuse to come he may justly pronounce None of them that were bidden shall ever tast of my Supper Luk. 14. 24. The giddy uncertain disposition of the Multitude or common People IT is said of the Roes and Hinds that they are most tender and fearful of all beasts affrighted with any noise checked with the least foyl turned out of course with the snapping of a stick presently make head another way and when they are once out of their wonted walk Erranti in via nullus est terminw they run they know not whither even to their own death Such is the natural disposition of the Multitude or Common People soon stirred up quickly awry sometimes running full head one way on a sodain turned as much another easily set a gogg delighted with novelties full of alteration and change one day crying Hosanna the next day Crucifie him Whilest the Viper is upon S. Paul's hand he is a Murtherer but no sooner off in the turning of a hand a God One while the People wept because they had no Temple and when the Temple was built again they wept as fast because the glory of the second was not like the first In the sad time of Q. Mary there was lamentation and crying out That Idolatry was set up the Church polluted and the Gospel taken away Afterwards in the time of that famous Q. Elizabeth when through the great mercy of God the Gospel was advanced and the light thereof did comfortably shine throughout the whole Kingdom then they murmured and cryed out as fast again That we had no Church no Ministery Truth was wrapp'd up in Ceremonies and all was Antichristian so giddy and uncertain nay such is the madnesse of the People Sectarian schismatical Seducers their Company to be avoided AS a Man that travelleth with a great charge of Money in a way where many Robbers haunt Or happens to be in some great Market or Fair where many Cheaters and Cutpurses resort had need look well about him be very wary and circumspect Or in times and places of the Pestilence where many be infected shut up and dye of the Plague had need be very carefull of himself in the provision of Antidotes to comfort and preserve his Spirits and corroborate the vitals So had every sober humble discreet Christian that carrieth in him a pretious immortal invaluable Soul blesse himself out of the Company and carefully avoid all contagious schismatical Seducers who truly are what Tertullus falsly said S. Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestilent Fellows Act. 24. 5. Sins Lethargy IT is said of those that are fallen into a Lethargy that their bodies are subject to a continual drowzinesse and their Memories so taken off that they do not remember any thing of what either they speak or do nay they forget the very necessary actions of life So deals Sin with the Soul of Man it drawes upon it such a deadly and fearful sleep that it makes Men to forget the most necessary thing the Unum necessarium that which in a special manner concerns them even all the wayes of God all reverent fear and obedience to his Majesty all peace of Conscience all salvation of their Souls all eternal joy and Felicity in a word all consideration of their lamentable estate and condition The glasse of the Law truly shewing Men what they are AS it is with some old foul and wrinkled Dame that is soothed up by her Parasites in an admiration of her beauty to whom no glasse is allowed but the Picturers that flatters with a smooth fair and young Image Let such a one come casually to the view of a true glasse she falls out first with that Miroir and cryes out of the false representation but after when upon stricter examination she finds the fault in her self she becomes as much out of love with her self as ever her flatterers seemed to be enamoured on her It is no otherwise with us we easily run away with the conceit of our spiritual beauty of our innocent Intergrity every things feeds us in our overweening opinion but let the glasse of the Law be brought once and set before us we shall then see the shamefull wrinkles and foul Morphews of our Souls and shall say with the Prophet We lye down in our shame and our confusion covereth us for we have sinned against the Lord our God Ier. 3. ult The great danger of cherishing wicked thoughts AS the stream in the River Iordan doth carry the Fish swimming and playing till on a sodain they fall into the dead Sea where by reason of the brimstone and other bituminous matter wherewith that Sea is infested they presently â—ye So there are many in the world that suffer themselves to be carried away so long with vitious thoughts and wicked imaginations that on a suddain the powers of the Mind be generally tainted and infected It may seem a small matter to lend the Devill an evill thought but it is very dangerous so to do For he dares not tempt any one unto murther treason or any such griâ—â—â—us sin till he hath sent an evill thought before to try whether he shall be welcome Custome in Sin not easily removed IF a Man take in the Spring three or four plants and set them altogether at one time if he come by and by or within a while after he may easily pull up one of
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
contention grew hot and would have come to a height had not both sides concluded to rest satisfied with the arbitration of Apollo who determined it should be given to the Wisest of all Men so they sent it to Thales Milesius then looked on as the Wisest Man in all Greece but he refusing the same caused it to be sent to Bias Prienaeus and he returned it to a third the third unto a fourth and so from one to another till at last it came to Solon And he judging Apollo to be the wisest caused it to be presented for an Altar in the house of his Oracle Now so it is that as these Men did in modesty with the Golden Trivet so all Men out of fear deal with Death When it knocks at the poor Mans door he sends it to the Rich mans gate The Rich man payes dear to translate it to the Scholler He with his learning perswades it to the City the Citizen will carry it himself to the Court the Courtier hath no desire to bid it welcome and therefore he poasteth it over to his Page he like a wild Buck runs away and leaves it to take hold of his Lord the Lord had rather it should carry away his Lady and the Lady would more willingly prefer her Maid and so of all the rest all refuse it none will accept of it every one puts it off to another The sad condition of the fearlesse Heart-hardned Sinner IT is said of Nero that bloudy Tyrant when Seneca his Tutor disswaded him from his Villanies and exhorted him so to demean himself Ut facta Superi comprobent sua that the Gods might approve of his works answered like a dogged Atheist and a wicked wretch Stulte verebor ego Does cum talia faciam O fool Dost thou think that I believe there be Gods when I do such things And this is the case of every Fearlesse Heart-hardned Sinner who is so accustomed to his wicked wayes and so delighted with his own works that he will believe nothing know nothing fear nothing being herein worse then the very Devills themselves for they believe and tremble they believe there is a God and tremble to think that there is one but the brawny-hearted seared obdurate Sinner if he believe doth not tremble or if he do believe yet doth not fear to commit the greatest wickednesse were it otherwise he would fear more and Sin lesse Charity to be well and rightly ordered AMongst other things in the learning of the Egyptians there is to be seen the picture and figure of Charity Hieroglyphycally set out like a Child that is naked with a Heart in his hand giving Honey to a Bee that wanteth wings 1. A Child humble and meek as Moses not churlish and dogged like Naball 2. Naked because the charitable Man must not give his Alms for ostentation to be seen of Men. 3. With a Heart in his hand because the Heart and the hand of a charitable Man must go together he must be a chearfull giver 4. Giving honey unto a Bee not to a Drone relieving poor Men that will labour not lazy beggars that will take no pains And lastly to a Bee without wings to such as would gather honey if they were able would work if they could but the want of wings lack of strength health and other the like abilities make them unable to help themselves thus to do is not Charity mis-taken mis-applyed ill-bestowed but seasonable suitable and well regulated How it is that Truth doth not alwayes apear TIme was when Truth lived in great Honour but through the envy of her Enemies she was disgraced and at last banished out of the City where sitting upon a dunghill sad and discontented she espied a Chariot attended with a great â—roop coming towards her she presently perceived who it was her greatest Enemy the Lady Lye clad in changeable colour'd Taffaty her Coach covered with clouds of all the colours in the Rainbow Impudency and Hypocrisy were on the one side Slander and Detraction on the other as attendants Perjury Usher'd all along and many more then a good many were in the train When she came to Truth she commanded her to be carryed as a Captive for the greater triumph At night she fared well and would want nothing but when Morning came she would be gone and pay for nothing affirming she had paid the reckoning over-night the Attendants upon examination of the matter justified their Lady onely Truth confessed there was nothing paid and was therefore compel'd to pay for all The next night the Lady did the like but withall committed a great out-rage and being for the same brought before the Judg Impudency and Hypocrisy began to justify their Lady Perjury cleared her Slander and detraction laid all the fault on poor Truth who must now suffer death for that it never did The Judg demands what she had to say for her self she could say nothing but Not guilty neither had she any friend that would plead for her At last steps up Time a grave experienced Counsellour and an Eloquent Advocate and desires favour of the Court to sift and search out the matter a little better lest the Innocent might suffer for the nocent The motion was granted then Time began to expell the clouds from the Ladies Chariot unmask'd her ugly face unvail'd all her followers and made it appear at last that the Lady Lye was guilty of all the Villany and poor Truth was thus by the help of Time cleared and set at large And thus it is that though Truth is great and will prevail at last yet it doth not alwaâ—es appear but may fall down in the street and be trampled under-foot for a time may be abused banished and made to come behind lyes and falshood yea executed buried when it cannot have time to clear it self untill it be too late to save it hence is it that the Apostle doth not say Now remaineth Truth because Truth is often banished but now remaineth Charity Faith Hope and Charity graces which give a being to every Christian of which sort Truth mainifested is none for I can believe in Christ hope for Heaven and love my Enemies though I be belyed but without these I can be no Christian. Body and Soul sinning together lyable to be punished together THere was a Master of a Family which committed the custody of his Orchard unto two of his servants whereof the one was blind and the other lame and the lame servant being taken in love with the beauty of the fruit presently told his blind fellow that if he had but the use of his limbs and his feet to walk as well as he had it should not be long ere he would be Master of those apples The blind Man answered He had as good a mind to enjoy them as himself and if his eyes had not failed him they had not rested all
torment the Wicked 73. Afflictions if any thing will make us seek God 455. A good Man is bettered by his Afflictions 74. 174. 445. A true Christain the more he is Afflicted the better he thriveth 79. Afflictions and crosses not to be sleighted 84. Afflictions crosses c. a surer way to Heaven then pleasures 85. How it is that afflictions lye oft-times so heavy 632. Afflictions to be looked on as coming from God onely 93. Afflictions lead to Heaven 97. 452. Afflictions add unto the beauty of a Christian 105. God by afflictions drives us to Heaven 114. The thoughts of Gods omnipresence a great comfort in affliction 118. Afflictions follow the godly Man close in this World 159. Gods tryall of his children by afflictions 202. 215. God afflicts his Children for their good 227. Afflictions happen both to good and bad but to severall ends 241. God onely to be eyed in the midst of afflictions 286. Not to be daunted at afflictions 296. Not to rejoyce at the afflictions of others 308. God afflicting his Children for the improvement of their graces 325. Not to be troubled at afflictions because God intends good by them 356. God afflicting his Children to try their sincerity 403. Gods children afflicted to make them perfect 406. Men to be prepared for Afflictions crosses c. 408. When lighter Afflictions will not serve God will send heavier 410. Afflictions the comfortable use that is to be made of them 441. Christ the best shelter in time of Affliction 530. Afflictions Gods Love-tokens 599. Not to wait Gods good time in Afflicting us dangerous 609. Not to be altogether taken up with the sense of Afflictions 633. Afflictiâ—ns though grievous yet profitable 660. Not to murmur under Afflictions and why so 662. Comfort nearest when Afflictions are at highest 669. How it is that Age becomes truly honorable 331. The dissolution of all ages past to be a Memento for Posterity 100. Get but God and get all 47. All things come from God who is therefore to be praised 181. All sin to be repented of and why so 315. Almsâ— giâ—en to the poor are the givers gaâ— 31. Alms-giving how to be regulated 402. Ambition proves its own ruine 41. The poysonous nature of Ambition 82. The great heat of Ambition 622. Anabaptistical spirits their madnesse 416. Angels ministring unto Gods people for their good 322. God is not to be provoked to Anger 16. Not â—o answâ—r one angry word with another 305. Not to be angry with our brother 485. Not to take notice of every angry word that is spoken 547. Not to contiâ—ue angry 72. 165. 196. How God is said to be angry with his children 86. Antinomians compared to Thieves 46. Their madnesse 576. The great danger of Apostacy 619. Wantonnesse in Apparrel â—eproved 167. Excesse of Apparrel condemned 192. 642. Christian Apparrelling 280. Men and Women not to wear each others Apparrel 292. The vanity of gay Apparrel 446. The great â—olly of costly Apparrel 594. Apparrel whether richer or plainer the necessity thereof 646. No Appeal from Gods tribunal 141. The poor distressed Man's comfort by his appeal unto God 198. Gods comfortable appearance to his people at the time of their death 554. The whole Armour of God to be put on 115. The best Christian is the best Artist 137. Not the Assurance but the joy of Salvation gives content 81. Assured Christians must be patient Christians 351. God so ordering it that few or none of his people live and dye without assurance of their salvation 352. Assurance of Gods love the onely comfort 370. Atheism advanced by the distractions of the Church 152. Atheism condemned 243. Atheism punished 242. Aâ—heism will unman any Man 303. Atheisticall wicked men at the hour of death forced to confesse Gods Judgments 476. The great danger of relying upon forraign ayd and assistance 580. B. BAptismal water the power and virtue thereof 186. Bapâ—ism renounced by the lewdnesse of life and conversation 321. Children of persons excommunicate to be baptized 470. How it is that Godfathers and Godmothers undertake for children in Baptism 495. Infant-baptism asserted 557. To be careful of our Vow made in Baptism 605 Better live amongst beasts then beastly-minded Men 161. God to be consulted at all times but more especially in the beginning of all publique concernments 1. The paucity of true Believers 398. Bitter spirits are no gracious spirits 21. Blamelesnesse of life enjoyned 113. The sins of Blasphemy and swearing the commonnesse of them 122. Blasphemous language condemned 230. A good Neighbour is a great blessing c. 6. Governors as they are qualified are a curse or a Blessing to a People 9. A little with Gods blessing goes far 11. Blessings turned into curses 63. The blessing of God more to be eyed then our own endeavours 70. The Ministers blessing after Sermon to be attended 71. Gods blessing upon the means doth all 92. 581. Outward blessings do not alwayes make a blessed Man 107. A blessed thing to have God for our Lord 136. God hath a peculiar blessing for his children 169. Gods spiritual blessing upon a Mans employment in his calling 200. To rely upon the blessing of God notwithstanding all opposition 611. The blessing of God attending on people listning to their own Minister 638. To blesse God for all 453. The Devils aym to strike every Man with spiritual blindnesse 12. The Sinners wilfull blindnesse condemned 281. Spiritual and corporal blindnesse their difference 414. The naturall Man's blindnesse in spirituall things 485. The guilt of innocent Bloud crying to Heaven for vengeance 19. Bloudy-minded Men condemned 130. A Caveat for bloudy-minded Men 611. The greatest boasters the smallest doers 434. More care for the Body then the Soul condemned 11. 552. The Sinner's care is more for the Body then the Soul 171. Deformity of body not to be contemned 193. Young Schollers to mind their books 40. Scandalous and seditious books and pamphlets fit for the fire 295. Books of Piety and Religion testimonial at the great day of Judgment 476. The several books of God sleighted and neglected by the most of Men 656. The bountiful goodnesse of God to his children 606. The exceeding bounty of God 119. The borrowers duty and comfort 612. The sin of Bribery condemned 332. 373. The word Brother how far extended 172. Not to be over-carefull for the place of our buriall 592. Busie-bodies condemned 136. 147. A busie-body described 285. C. THe great danger of taking up a false perswasion of our effectual Calling 353. The certainty not the time of our spirituall Calling to be so much looked into 260. 612. The necessity of Catechising 119. Weak ones how to be catechised and instructed 133. Catechising an excellent way to instruct Youth 422. Distrustâ—ull cares reproved 125. Censurers condemned 20. Not to censure others but look to our selves 46. Censures not to be regarded 69. The Worlds hard censure of the godly Man 128. How it is that one Man censureth another 225. To
savour above all Worldly contentment to a godly Man 7. Content is a great blessing of God 29. To be Content with our present condition 41. A contented Christian is a couragious Christian 66. A contented Man no base spirited Man 105. Contentment brings in all things on a sudden 106. Contentment keeps up the Soul in the saddest of conditions 107. A contented mind suits with all conditions 2â—0 Consideration of the brevity of life to wâ—râ— the heart of Man to contentment 392. To rest contented with Gods good will and pleasure 422. Content with Gods good pleasure a great blessing 481. Men to argue themselves into a mood of Contentment 501. The quietnesse of Contentment 502. The spiritual benefit of divine Contentment 504. A little with content sufficient 519. No true content in the things of this World 564. Commandements of God the reasonablenesse of them 251. The commands of God to be obeyed not questioned 582. To compassionate others miseries 528. 301. 613. How far there may be a lawful compliance with men of other Judgments 405. The pain of a wounded Conscience greatned by the folly of the patient 563. Greatnesse of the torture of a wounded Conscience 565. Peace of Conscience not to be wrought out by Company c. 567. Not to regard what men say ill if Conscience say well 315. Conscience to be looked on as a Register of all our actions 307. To blesse God for the peace of Conscience 33. The security of a good Conscience 55. The Hell of a guilty Conscience 75. The terrours of a guilty Conscience 151. The sad effects of a wounded Conscience 199. The great comfort of a good Conscience 270. Conscience spoils the wicked Mans Mirth 376. Good Conscience a Mans best Friend at the last 415 507. The most silent Conscience will speak out at last 502. Not to consent unto Sin 480. Consideration to be had in all undertakings 169. Consideration of eternal pain to deter from the commission of Sin 122. Consideration of Gods omnipresence to be the sinners curb 128. Consideration of death will cure all distempers 134. God to be consulted with upon any great undertaking 148. Controversies especially in matters of Religion dangerous 294. Corrections Instructions 141. Correction of children and servants how to be moderated 445. No true comfort but in God 166. A godly Christian is a constant Christian 41. The danger of Conventicles 115. The hardnesse of a Rich mans Conversion 562. Conversion of Heathens to be endeavoured 36. Conversion of a Sinner wrought by degrees 188 305. The meditation of Death profitable to the Souls conversion 282. Conversion of a Sinner painfully wrought 283. Conversion of a Sinner is matter of great rejoycing 312. The serious confession of one sinner to another may be the Conversion of one the other 346. The Ministers joy in the Conversion of Souls 640. More Converts made by Preaching then by reading 545. A covetous Man good for nothing till he be dead 67. Ministers and Physitians of all Men not to be covetous 72. Covetousnesse and contentment inconsistent 199. A Covetous Man never satisfied 317. Covetousnesse in the Cleargy condemned 590. A great comfort to have a Faithfull Counsellour 54. To make God our Counsellour 229. Every thing in specie made perfect at one and the same time in the Creation 500. God to be seen in the works of the Creation 643. Man since the fall of Adam subject to the Creatures 255. No true happinesse to be found in the best of Creatures 368. Vanity of the Creatures without God 642. All Creatures subject to God pleasure 166 609. All the Creatures are at peace with good men 96. The Use of the Creatures is conditional 102. Not so much to eye the Creature as the Creator in all occurrents 170. Gods power Wisedome c. to be seen in all the Creatures 205. The Creature moves not but in and by God 59. Cares and Crowns inseperable 202. Curses usually falling on the Cursers head 298. Custome in sin makes content in sin 90. Custome of sin no excuse for the committing of sin 276. Men hardly drawn out of old customes and forms in Religious worship 344. Custome in sin causeth hardnesse in sin 350. Hard to be drawn from custome in sin 366. 479 630. D THe true Christians safety in danger 214 490. To be careful in the prevention of danger 248 That it is lawful to praise the dead 45. A Man dead in Sin is a senselesse Man 45. To speak well of the dead 206. Dead Men soon forgotten 623. Commonnesse of the death of others taking away the sense of Death 477. How it comes to passe that Death is more generally excused then accused 325. Death strips us of all outward things 33 123 Encompassed by Death on all sides 39. To look on every day as the day of Death 66. In death there is no difference of persons 84. At the time of Death to be mindfull of Heaven 103. To be mindful of the day of Death 119. An argument of extream folly not to be mindful of death 121. Death the good Mans gain 123. A good Man is mindful of his death 126. Extream folly not to be mindfull of death 137. Death is the true Christians advantage 153. How the good and the bad look upon death in a different manner 159. To be alwayes prepared for death 182 298 492. Meditation of death the benefit thereof 254. Insensibility of death reproved 255. Hoâ— it is that wicked Men are said to hasten death 260. All alike in death 261 493. Death the end of all 263. To be mindfull of death at all times 265. Whether it be lawfull to desire death 266. Every Man to be perswaded of his own death 297. The impartiality of death 301. Every day to be looked on as the day of death 324. Frequent meditations of death the great benefit thereof 369. Men not to hasten their own deaths but submit to the Will of God and why so 370. The generality of Men nothing mindfull of death 376. The day of death made the good Mans comfort 396. The day of death better then the day of life 407. The good Man's comfort in death 417. A Child of God triumphing over death 487. The good Christians absolute victory over death 492. Christians to be carefull that they may find comfort in death 508. The smallest pâ—at of ground sufficient for the greatest landed Man at the time of death 562. The generality of Men not enduring to hear of death 579. Death of the Soul mere to be lamented then the death of the body 608. The true Christians confidence and contempt of death 618. Death put off from one to another 673. Christ by his death overcame death 676. The pooâ— Debtors comfort 306. To beware how we come into the debt of sin 556. Not to admit of delayes in Religious performances 592. Deliberation to be used in all our wayes 458. God is the onely object of his childrens Delight 23. God is the onely delight
and Men in authority 308. Kings Princes Rulers c. to hearken to good Counsel 520. Kings Princes c. subject to death as well as the lowest of the people 526. The greatnesse of them no protection from death 526. The state of Kingdoms and Common-wealths best known by the administration of Justice 3. A Kingdome divided within it self cannot long stand 195. The Kingdom of Christ a peaceable Kingdome 247. Kingdoms and Common-wealths their successions from God 309. How it is to know whether a Man belong to Heaven or not 4. God knowes his own People however distressed 46. Impossible for a Man to know all his sins 57. Impossible to know God perfectly in this World 96. How to know Gods dwelling place Heaven 100. How to know whether we are more troubled for sin then for worldly sorrow and trouble 356. Knowledg very usefull in the matter of Reformation 4. Gods knowledg and Mans knowledg the difference of them in the event of things 5. Zeal and knowledg must go hand in hand together 15. Difference betwixt a spiritual and carnall Man in point of knowledg 58. The Saints knowledg of one another in Heaven 68. Windy Knowledg and windy doctrine go together 82. Notional knowledg of God no true knowledg 100. Minister of all men to be men of knowledg c. 134. Experimental Knowledg the onely knowledg 156. 437. The confidence of much knowledg an argument of no knowledg 159. Knowledg not to be reserved 168. Knowledg and practice must go together 173. The great danger of concealed knowledg 192. Knowledg without practice reproved 213. Christians and their knowledg to be communicative 227. Man losing himself in the pursuit after knowledg extraordinary 238. True knowledg never rests on the Creature till it center in God the Creator 259. Knowledg in political affairs very uncertain 267. All knowledg but in part 268. The keys of Knowledg much abused by those that keep them 509. To have a perfect Knowledg of God impossible 532. The knowledg of God through Faith in Christ the way to true happinesse 534. Wherein the true Knowledg of Christ consisteth 556. L. LAughter of the Wicked but from the teeth outward 52. How it is that the Law is said to be the strength of Sin 491. How it is that Christ is said to be end of the Ceremonial law 534. The work of the law preceding the work of the Gospel 559. The Law of God abused by Libertinism 487. Law of God a perfect Law 19. The Law Gods Rhetorick in the delivery of it Man's duty to attend it 133. How to behold our selves in the glasse of Gods Law 246. 630. The Law of God bringing Men to the sight of themselves 297. Multiplicity of Law-Sâ—its condemned 588. Good Lawes and good Men are the pillars of State 150. Lex Talionis 157. 416. Good lawes obeyed are the support of a Common-wealth 175. The great danger of Law suits 207. The tedious length of Law-Suits 213. 524. The known laws of any Nation to be the rule of obedience 293. How it is that Men may be said to learn of little children dumb thews c. 409. Practice of the law abused 430. The downfall of piety and Learning to be deplored 118. Not to admire our own Learning or parts 168. University Learning to be countenanced by men in Authority 219. The necessity of humane Learning 240. Learning and honesty to go together 249. A Man of Learning speaks little 263. The Devills plot to root our Learning 276. 576. Excellency of the Knowledg of Jesus Christ above all humane learning whatsoever 363. The commodity and discommodity of learning 366. Knowledg and learning to be owned in whomsoever they be found 412. The right use of humane learning 421. No Man too good to learn 447. No Man so old but he may learn something 471. The right use of humane learning in Divinity 483. 577. The necessity thereof 484. Much learning to be found in few expressions 567. Impossible to arrive at a full perfection of learning in this life 568. Liberty the cause of licentiousnesse 504. Christian liberty abused by the Sectarian party 27. How it is that Men are so much mistaken in the thoughts of long life 375. Consideration of the shortnesse of life to be a Memento for death 430. The Life of Man subject to all sorts of calamity 61. The pretious life of Man to be preserved 62. An ungodly life will have an ungodly end 101. The brevity of our life may moderate our life 104. The life of Man miserable 219. Changing of this life for a better no matter of grief 280. Man's great vanity in proposing to himself long life 334. The great difference betwixt life spirituall and life natural 370. The uncertainty of Mans life 602. Like to like 234. How to be made like unto Christ 260. Likenesse to be a motive to lovelinesse 414. God must be loved for himself onely 16. Love for the most part is but complemental 8. Want of Love is the cause of all our sorrows 36. Love the bond of all perfection 49. The Love of Gods children is a sincere love 75. The wonderful Love of a true Christian to Christ Jesus 106. The strength of a true Christians Love to Christ 112. Want of Love to be deplored 132. 401. Great engagement to love one another 152. Love to Christ how to be recovered when once lost 236. Christ nothing but Love all over 299. Love to be preserved with all Men 313. The abundant love of Christ in dying for our sins 360. Love Peace and Unity the best supporters of Kingdoms Common-wealths c. 375. The Love of God the onely true love 409. The true love of God will cause familiarity with God 447. How it is and why God loves us 536. The exceeding Love of God to Mankind 550. The Love of Riches very dangerous 571. True brotherly love scarce to be found 613. The difference betwixt true and feigned love unto Christ 650. How our love to the Creature is to be regulated 666. Christians ought to be loving one to another 58. No Man a loser by giving himself up to Christ 38. God being once lost not easily found again 185. The losse of a faithful Ministery not to be sleighted and why so 258. Losse of the Soul irrecoverable 505. The good Man's comfort in matter of worldly losse 464. Not to repine at the losse of Friends and children 522. 670. Losse of good Men not laid to heart condemned 659. Simplicity of Men to be more affected with the losse of things eternal 677. Not to mourn for any outward losses because all is made up in Christ 55. A sad thing to lose both body and Soul together 111. Not to mourn excessively for the losse of any Worldly enjoyment and why so 356. To beware of the lusts of the Flesh 141. The lyars reward and punishment 443. M. A Good Magistrate or Minister is the support of the place where he lives 111. The great comfort of such 539.
9. N. THe Name of God to be had in reverence 285. Christians to walk worthy the Name of Christ 599. A good Name once lost very hardly to be recovered 137. Men to stand up for the good Name and credit of their places 333. The good Names of Gods people though now obscured yet hereafter will be cleared 371. The excellency of a good Name 576. Men to keep up the credit of their proper Names 394. Proper Names not to be so much regarded as Appellative 475. How the humane Nature may in some sort be said to excell the Angelical 465. Nature cannot work out peace of Conscience 566. Our own natural corruption the cause of sin 608. Nature of Man altogether sinfull 19. Sathan's policy to ensnare us by observance of our Natures 180. Men easily drawn by their Natural corruptions 295. Men by Nature desirous of things unlawfull and prohibited 490. Natural perswasions the invalidity of them in the point of true believing 536. Men by Nature looking more to their bodies then their Souls 573. Man by Nature lawlesse and ill advised 623. State of Nature an absolute state of impotency 638. For all its specious out-side a state of Friendship with Hell 638. Negligent hearing of Gods Word condemned 486. A negligent Christian no true Christian 65. Negligence in the wayes of God reproved 394. A good Neighbour a great blessing to all men especially to a Minister of God's V Vord 6. Every Man to speak truth to his Neighbour 11. In the loving our Neighbour we love God 91. Every Man to labour that he may be a New Creature 313. Daily amendment of life enjoyned to the making up of the new Creature 382. New Testament an exposition of the old 145. Neutrality in Religion enmity of Religion 81. Neutrality in Religion dangerous 221. Reproved 605. Neutrality in Church or State condemned 657. Man's Nothingnesse 618. Affectation of Novelty in the wayes of Religion reproved 591. O. Oath or Covenant-breakers not to be trusted 335. Men to be carefull how they make Oath in Judicature c. 524. Universal Obedience unto God enjoyned 551. True obedience 617. The obstinate Sinner deserving eternity of punishment And why so 12. Occasions of sin to be avoided 530. To passe by the offences of our brethren 309. Officers to be honest in their places 31. Under-Agents and Officers to be looked unto 314. Opportunity of sinning to be avoided 159. To make good use of Opportunity 233. Tyranny Oppression murther c. are not long-lived 9. Order both in Church and State commanded and commended 101. God bringing Order out of confusion 274. All out of order 361. How every good Christian is to order his life 413. Order to be in the Church of God 465. An Orthodoxal Christian hath a like esteem of all Gods Ordinances 129. To attend upon God in his Ordinances 321. Lewdnâ—sse of the Preachers life no warrant to sleight the Ordinance of preaching 418. Men to be forward in frequenting Gods ordinances 436. The true love of God will cause love to his ordinances 446. Variety of gifts in the Ordinance of preaching 540. P THe differences betwixt Papists and Protestants not so easily reconciled 186. The Papists blind Zeal discovered 189. Papists and Sectarians abusing their followers 316. Pardon of Sins the onely comfort 110. The readinesse of God to pardon poor Repentants 325. Gods pardoning other repentant sinners a great motive to perswade us that he will pardon us also 641. The relation of Parents Wife Children to be sleighted if they once appear in competition with the Commandements of God 603. Though the graces of godly Parents cannot avail for bad children yet their good example may 66. Parents care onely to enrichtheir Children reproved 179. Parents not to be over-carefull to make their children rich 252. Parents to be carefull what they say in presence of their children 279. Parents to be carefull in the education of their children 363. 533. Not to be much dejected for the death of an onely son or child 408. Parents not to be forsaken of their children though they be wicked and infidels 449. Parents to shew good examples to their children 471. How it is that the sins of Parents are visited on their children 523. Parentall counsel hath and ought to be prevalent with children 543. Parity in the Church or State not to be admitted 28. Parsimony in times of publique danger condemned 289. To wait with patience Gods leisure 119. 126. 541. 566. Patience of God provoked turns to fury 125. Gods wisdome to be attended with patience 210. To expect the event of things with patience 248. The heighth of Patience 256. To be patient under Gods afflicting hand and why so 287. 557. To be patient at the time of death and why so 560. Men or Women painting themselves condemned 604. It is Peace that sets up Religion 48. A prudential piece of State-policy for the continuance of Peace 330. The people of God to be at peace one with another 387. Peace with Men will make our peace with God 17. No Peace to the Wicked 32. Peace of the Church pretious 32. The endeavours of Christ are all for Peace 98. How it is that we must follow the things that make for peace 363. Not to be at peace with sin 416. The Saints everlasting peace 488. Men to be at peace one with another 614. Peace linking the Church and Commonwealth together 615 The true improvement of Peace 617. The Peaceable man's comfort 4. The peaceable disposition is a God-like disposition 24. Magistrates Ministers and People to be peaceably-minded 138. Man to be peaceable and why so 143. Christian perfection to be attained by degrees 443. People to love their Ministers 416. How it is that the people are no competent Judges of the preacher and his doctrine 337. People to shew love to their Ministers in vindication of their credits 388. Perjury attended by Gods Judgments 277. To be ready to suffer persecution by Christ's example 427. Perseverance is the Crown of all good actions 109. 556. To persevere in goodnesse to the end 272. Perseverance in goodnesse enjoyned 559. 672. The Pharisee and the Publican differenced 208. Philosophy to be subservient to Divinity 57. The downfall of Piety and learning to be deplored 118. Piety not promotion that makes up a godly Minister 433. Progresse in Piety to be endeavoured 515. 589. Piety and policy not inconsistent 589. Carnal pleasures to be changed into spiritual pleasures 26. How to take pleasure safely 27. The very thoughts of former pleasures add to present sorrow 86. Temporal pleasures a great hinderance to spiritual joyes 87. Pleasures of the World counterfeit pleasures 90. Pleasures here in this life usually attended with pains hereafter 94. How to take our pleasure and serve God too 127. Momentany pleasure attended by sorrow eternal 168. Pleasures of sin the misery of them 386. Plots and contrivances of the Wicked turning to the good of Gods people 553. Worldly policy not to be prejudiciall
tryall 47. The providence of God to be eyed in all things 224. 512. God is not to be provoked to anger 16. The proud Man's Memento 565. Men not to be proud of their Lands and Livings 631. Prudentiall part of a Man to do as well as he may 653. God to be consulted at all times but more especially in the beginning of all Publique concernments 9. Publique Men to have publique spirits 32. The proposal of punishments and rewards very usefull to the bringing in to Christ 644. Punishments of the Wicked in this life nothing in comparison of those in Hell hereafter 671. The place of Purgatory a meer dream 489. Purity and the heart of Man seldome meet together 508. Q. THe vanity of needlesse and intricate Questions 61. No Quietnesse in the Soul till it come to Christ 19. The good of Quietnesse and evill of contention 331. R. RAnters Roaring Boys their Conversion to be endeavoured 358. The Ranters Religion 439. Hell broke loose by swarms of Ranters 512. How to read with profit 235. Reason must submit to Faith 125. Reconciliation with God in Christ to be made sure 290. To be made with all Men 488. Recreation the necessity thereof 247. Lawful recreation the benefit thereof 250. The high price of Mans Redemption 620. Men to labour that they be regenerated 614. Regeneration the excellency thereof 611. Carnal unregenerate Men unserviceable in Church oâ— State 534. An unregenerate Man a carelesse Man 135. Regeneration the necessity thereof 263. Regeneration the onely work of Gods Spirit 264. Corruption of Nature left even in the most Regenerate to humble them 355. To rejoyce with trembling 157. No true cause of rejoycing in this World 293. Relapses into sin dangerous 89. Gods delight in a relapsed Sinner's repentance 155. To beware of relapses in sin 279. A cheap Religion the Worldlings best Religion 42. A cheap Religion the best Religion with most Men 8. Religion and Unity the onely supporters of Church and State 16. Protestant Religion the onâ—ly comfortable Religion to dye in 21. Peace sets up Religion 48. A seeming Religion no saving Religion 61. Not lawful to fight for Religion 77. The Christians inside Religion and outside to be all one 95. Talkâ—rs and not doers of Religion condemned 98. Religion pretended mischief intended 130. 493. Religion not Reason is the square of all good actions Englands distractions as to the matter of Religion 169. Sin attendant on the best of Religious performances 170. How to walk circumspectly or Religiously 206. Religion wasted by the want of Maintenance 209. Not to give occasion that Religion be ill spoken of 258. Religion consisting in duty both to God and Man 398. The way of Religion irksome in the begining but comfortable in the end 417. Men to be forward in promoting the cause of Religion 435. Religion not to be made a stalking horse to policy 471. Satan's aym at those that have most of God and Religion in them 649. Truth of Religion lost as it were in the crowd of many Religions 654. Life libâ—rty estate c. to be undervalued when Religion is in danger of losing 658. Women Reformers intollerable 516. Reformation pretended deformation intended 116. Ignorant Reformers whether in Church or State reproved 580. Knowledg very useful in the matter of Reformation 4. The Church robbed of her maintenance upon pretence of Reformation 17. A bad Reformation of the Church is the deformation of the Church 26. To find out the impediments of Repentance in our selves 557. The great danger of Repentance put off till old age 552. Repentance not to be put off till old age 329. 414. 489. The true Râ—pentant Sinnâ—r's encouragement notwithstanding all his former Wickednesse 349. The great folly of late Repentance in any thing 17. 248. What true Repentance is 29. The time of Repentance not to be deferred 34. The vanity and danger of late Repentance 68. Nationall Judgments call for National Repentance 68. Repentance to be Universall 91. 154. 631. Our whole life to be a life of Repentance 95. Seasonable Repentance is safe Repentance 122. The fruits of Repentance are to be as well outward as inward 146. True Repentance will not admit of any sin 160. The prevalency of Repentant tears 167. 446. Christians not to revile and reproach one another 445. How to bear the Reproaches of Men 446. Reproaches to be born chearfully and why so 447. Reproaches and sufferings for the Name of Christ are marks of Salvation 449. Reproaches and sufferings made honourable by God 451. Faults in manners and errours in doctrine to be distinguished in the matter of Reproof 257. The Ministers partiality in the reproof of sin condemned 262. Reproofs of a Wise Man not to be sleighted 523. Ministers to be carefull in the reproof of Sinners 529. Resurrection of the dead asserted 515. Gods iâ—finite power in the Resurrection of the body 14. Resurrection of the body proved by demonstration 148. The happy meeting both of body and Soul in the Resurrection 176. The comfortable Resurrection of Gods poor people 311. Resurrection of the just asserted 406. Excellency of Resolution in the cause of God 378. Resolution in the cause of God very requisite 232. The Resolved Christian makes way through all difficulties 105. The Resolved Christian 50. 647. Restitution the necessity thereof 290. Neglect thereof condemned 479. Revenge above all other passions is of a growing Nature 80. Not to be hasty therein 545. The grand impostory of pretended Revelations 476. Reverence to be used in the service of God 25. 466. Reverence of Man more then God a true sign of a decaying State or Kingdome 211. Reward of Heaven will make amends for all 136. God regardeth and rewardeth his People 209. God rewarding the least of good done to his people 434. Faithful and seeming servants of God differenced by way of reward 461. Certainty of the good Man's reward 584. God himself the reward of all good endeavours 486. The fulnesse of reward reserved till after this life 620. The powerful effects of Rhetorical elocution 109. Gods Rhetorick in the delivery of the Law 133. Riches avail not in the day of Wrath 3. Riches honours preferments c. transitory 5. Riches the deceitfulnesse of them 15. Riches have wings 29. Riches without content yield no comfort 54. Riches oft-times prove pernicious to the owners thereof 55. Riches without grace yield no true comfort 87. Riches are snares 89. The safest way is to trust God with our Riches 95. The Vanity of heaping up Riches 99. The readiest way to get Riches is to trust God for them 128. The dangerous effects of Riches being not well used 131. Riches ill gotten seldome prosper 138. 495. How to use Riches 192. 590. Riches honours c. the Devil's bayts 201. Riches ill gotten never prosper 303. Riches beauty c. in comparison of God are lying Vanities 319. How to become true possessors of Riches 357. A blessed thing to have Riches and a heart to use them aright