better way then to come to him with Christ in our armes to present our suits by him We have so far provoked the Almighty by our sins that he may justly fall on us with a back-blow that we never yet dreamt of And who in Heaven or Earth can or dare treat for our peace but Christ our Peace-maker Ille oculus est per quem Deum videmus c. saith Ambrose He is our eye with which we see God our hand by which we offer to him and our mouth by which we speak unto him The Vanity of heaping up Riches IT is a great deal of care and pains that the Spider takes in weaving her web she runneth much and often up and down she fetcheth a compass this way and that way and returneth often to the same point she spendeth her self in multitudes of fine threads to make her self a round Cabinet she exenterateth her self and worketh out her own bowels to make an artificial and curious piece of work which when it is made is apt to be blown away with every pusse of wind she hangeth it up aloft she fastneth it to the roof of the house she strengthneth it with many a thread wheeling often round about not sparing her own bowels but spending them willingly upon her work And when she hath done all this spun her fine threads weaved them one within another wrought her self a fine Canopy hanged it aloft and thinks all 's sure on a sudden in the twinckling of an eye with a little sweep of a Beesom all falls to the ground and so her labour perisheth But here is not all Poor Spider she is killed either in her own web or else she is taken in her own snare haled to death and trodden under foot Thus the silly Animal may be truly said either to weave her own winding sheet or to make a snare to hang her self Just so do many Men wast and consume themselves to get preferment to enjoy pleasures to heap up riches and encrease them and to that end they spend all their wit and oftentimes the health of their bodies running up and down labouring and sweating carking and caring And when they have done all this they have but weaved the Spiders web to catch flyes yea oftentimes are caught in their own nets are made instruments of their own destruction they take a great deal of pains with little success to no end or purpose The way to God is a cross-way to the World A Man that walks by a River if he follow the River against the stream it will at length bring him to the Spring-head from whence it issueth but if he go along with the stream it will drill him on to the salt Sea So he that is cross-grained to the humours of the World that swims against the stream of sensual delights and pleasures that well improveth these outward things to God's glory shall at the length be brought to God the sweet fountain of them all but if he sail with wind and tide in the abuse of the good Creatures of God they will carry him down like a Torrent into the mare mortuum of perdition How to know God's dwelling-place Heaven WHen in our travel we chance to cast our eye upon some goodly structure of inestimable value we presently conceive it to be the pallace of a Prince So when we see the frame of Heaven so full of wonders where Stars are but as dust and Angels are but servants where every word is unspeakable and every motion is a miracle we may safely conclude it to be the dwelling of him whose name is Wonderful The dissolution of all ages past is to be a Memento for Posterity ONe Guerricus hearing these words read in the Church out of the book of Genesis Chap. 15. And all the dayes that Adam lived were nine hundred and thirty years and he dyed All the dayes of Seth were nine hundred and twelve years and he dyed And all the dayes of Enos were nine hundred and five years and he dyed And all the dayes of Methuselah were nine hundred sixty and nine years and he dyed c. Hearing I say these words read the very conceit of death wrought so strongly upon him and made so deep an impression in his mind that he retired himself from the world and gave himself wholly to devotion that so he might dye the death of the godly and arrive more safely at the haven of felicity which is no where to be found in this world And thus should we do when we look back to the many ages that are past before us but thus we do not Like those that go to the Indies we look not on the many that have been swallowed up by the waves but on some few that have got by the Voyage we regard not the millions that are dead before us but have our eyes set on the lesser number that survive with us and hence it comes to pass that our passage out of this world is so little minded National knowledge of God no true knowledge LOok upon a common beggar he knows the road-way from place to place can tell you the distance from Town to Town nay more can inform you of such a Noble-mans such a Knights such a Gentlemans house though it stand a great way off from the Road of such a Farmers and such a Yeomans house though it be in never so obscure a Village yet all this while hath no setled home no abiding place of his own Such is the knowledge of every Christian except a true Christian he can tell you of the pleasures that are at the right hand of God in the highest Heavens can talk and prate of God discourse of goodnesse but all this while is not good himself nor can make our unto himself any assurance of Interest in those heavenly things which he so much talketh of A formal specious Christian no true Christian. RAchel was very fair a goodly Woman to see to beautiful to the eye O but she was barren that mar'd all So there are many in the world such as make specious shews of Religion such as vvould seem to be Saints O but they are barren they are fruitless sap-less leave-less Christians they would seem to honour God but not with their substance they would seem to be religious but they will not refrain their tongues they would seem to be charitable but they will not part with a penny they have all form but little or no power of gâ—dliness many goodly blossoms of profession no râ—al fruits of confession appearing outside specious not true not real Christians Order both in Church and State commanded and commended GOd is not the God of confusion but of order Confusion is from the Devil Order is from God especially in the Church which St. Paul resembles to our body wherein the parts are fitly disposed and every one keepeth his place The eye
practick much more How many be there whose memories are richly stored with excellent rules of life whereof in their life they make little or no use Their memory doth not â—ffer them when they have occasion to be doing as if they had never known Commandemenâ—s or Creed they live like Inâ—idels or sons of Belial Wherefore as the eye of the body neâ—deth the light of the Sun to raise and convey the visible species unto it Even so doth the eye of our understanding need the light of the Sun of Righteousnesâ— to stir up and present unto it the Principles of grace whereof it hath need in the well ordering of our life without this actual grace our Memory will never make use of the habitual Contentment keeps up the Soul in the saddest of conditions A Marriner when he is at Sea let him have never so much provision in his Ship yet if he be thousands of leagues from the shore or in a rode that he shall not meet with a Ship in three or four moneths if he have never a lanthorne in his Ship nor any thing whereby he can keep a candle light in a storm he would be but in a sad condition he would give a great deal to have a Lanthorn or something that may serve instead of it when a storm riseth in the night and he cannot have any light above board but what is presently puffed out his condition must needs be lamentable Thus many men can keep in the light of comfort when there is no storm but let there come any affliction any storm upon them their light is soon puffed out and then what shall they do But when the heart is once furnished with the grace of contentment as it were the lanthorn on the decks of the ship it will keep comfort in the spirit of a Man it will keep up a light in the soul whatsoever storms or tempests of temptations shall come into it and keep out whatsoever may damp the comfort or put the light out of it Outward blessings do not alwayes make a blessed Man WAs Abraham rich so was Abimelech Was Iacob rich so was Laban too Was David a King so was Soul Was Constantine an Emperor so was Iulian Was Iohn a Disciple so was Iudas Thus Riches Honours and Preferments though the blessings of God yet they are no demonstrations of a blessed Man What a wise good God have we Lest any man should take them to be ill they are bestowed on them that are good and lest any man should reckon them for the chief good they are likewise cast upon the wicked A wicked man hardly drawn to examine himself IT is reported of the Elephant how unwilling he is to go into the water but being forced he puddles it lest by the cleerness of the stream he should discern his own deformity This is the condition of every wicked man he is loath to look into himself had rather put the candle out at the door then go with it into his house to make any discoveries there either he thinks he is so good as he needs not examine or he thinks he is so bad that he is loath to examine himself Pride the complement of all sins AS Tertullian calleth the Commandement that God gave Adam in Paradise Matricem omnium praeceptorum Dei The Matrix or wombe of all the Commandements of God And as Theodoret calleth Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A very Ocean of all Divinity And as some have called Rome Epitomen Universi An Epitome or Abridgement of the whole world So it may be said of Pride that it is the sum of all naughtiness and a very Sea of it a complicated sin there is no sin almost but Pride participates with it It is a kind of Idolatry Hab. 1. 16. a kind of drunkenness Esay 48. 9. a kind of Sacriledge Esay 26. 12. a kind of Murther Hab. 2. 5. c. Thus as Aristotle saith out of Theognis That in Justice all vertues are couched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summarily so it may be said of Pride that in it all vices are as it were in a bundle lap'd up together A meer Souldier an Enemy to peace WE read in Plutarch of one Demades who by profession was a maker of Coffins and he was banished out of the City of Athens for wishing that he might have good trading that wise State truly interpreting the language of his wish as desiring some epidemical disease his private profit being inconsistent with the publique flourishing of the Common-wealth So those people who are undone and cannot live but by undoing of others who live by the sword who as Demetrius by this craft get gain desiring a perpetuity of War for their possession certainly wish no good either to Church or State where they are but must needs be State-Barrettors to keep the sore alwayes raw betwixt the Prince and People Mortalities Memorandum ORigen after he had chosen rather facere periculose quà m perpeti turpiter to burn Incense to the Heathen Gods than to suffer his body to be defiled by a Blackmoor and the flower of his chastity which he had so long preserved to be some way blasted at a Church in Ierusalem goeth into the Pulpit openeth the Bible at all adventures intending to preach upon that Text which he should first light upon but falling upon that Verse of Psalm 50. But to the wicked saith God what hast thou to do to declare my Statutes or that thou shouldst take my Covenant in thy mouth which contained his suspension shutteth his book speaketh not a word more but Comments upon it with his tears So me thinks when any man shall read that Text Man goeth to his long home and the 〈◊〉 go about the streets In which he shall find his capitall doom written he cannot do better then follow that Fathers president and shut up not onely his book but his mouth also and seal up his lips and comment upon the coherence with distraction the parts with passion the notes with sighs the periods with groans and the words with tears For alas as soon as a Man cometh into his short booth in this world which he saluteth with tears he goeth to his long home in the next world And the mourners go about the streets Worldly men look after worldly things IT is storied of Henry the fourth of France asking the Duke of Alva if he had observed the Eclipses happening in that year he answered That he had so much business on Earth that he had no leisure to look up to Heaven A sad thing it is for men to be so bent and their hearts so set on the things of this world as not to cast up a look to the things that are in Heaven nay not to regard though God brings Heaven down to them in his word and Sacraments yet so it is most men are of this Spanish Generals mind witness the Oxen
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
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
upon the guard in a posture of defence resisting the Devil quitting themselves like men who otherwise might live in all security Man to be peacable and why so MAn by nature seems to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apeaceable Creature fitter to handle the Plow-share than the sword fitter to deal with the pruning hook than the Spear All other Creatures are naturally armed with some kind of weapon wherewith being offended they are able to right and revenge themselves The Lion hath his paws the Bull his horns The Boar his Tusks The Dog his Fangs The Cock his Spurs The little Bee his Sting habet Musca splenem There is no Creature so small so contemptible which hath not some weapon to fight withall onely Man he hath none of these he comes naked unarmed into the world whereby saith the Poet even nature it self teacheth us this lesson that it is for brute beasts that have no understanding to bite and tear and gore one another As for men they should be meek gentle helping defending comforting one another God hath given them reason and speech that they might delight to live and converse together in Cities and Families not to hunt and to worry and to kill one another Sanctification not wrought all at once and why HE that will dye a Purple in grain doth give his cloth inferior colours first and after many dippings in many preparative liquors he doth at length perfect the colour and gives it its full lustre Even so the splendor of Sanctity is not attained in the first moment of our Conversion many a line must be drawn in our souls by the spâ—rit of God before we can fully recover his Image Not that there is any inability in God so that he cannot in a moment as in the Creation make us both innocent holy but he is pleased by the difficulty on our part to make us mindful of our former unthriftiness and careful to husband Grace better when he is pleased to give it God onely wise CAnutus a King of this Land contended that the name of King was onely due to the King crucified Jesus Christ so surely the name of Wisdom is due and to be ascribed to God onely as being onely wise It is St. Pauls acknowledgement 1 Tim. 1. 17. Nay the very Heathens as arrogant as they were have acknowledged no less Laertius writes that certain young men of Ionia standing upon the Sea-shore and beholding Fisher-men making of a draught agreed with them aâ—great for their draught that what they should hale up to land in their net should be their own Now it was so by the providence of God that together with certain fish they enclosed a certain piece of Plate which no Man knew when it was sunk there and dragged the same to land in their net The same being claimed and seized on by the young men by vertue of their bargain they cast between them how to dispose of it But when they could not agree about the sharing of it they sent to the Oracle for Resolution they were returned answer to send it to the Wisest They send it therefore to Thales their Country-man a man of great note in those dayes for wisdom but when it was brought to him he disabled himself and disdained the name of VVise and sent it to such a one as being more wise then he was The second also he would none of it but sent it to a third and the third to a fourth c. And so they posted it from one to another till seven had it The seventh and last Solon by name he made no more ado but sent it to the Temple at Delphi for a present to God acknowledging him to be onely VVise A marvellous confession for Heathens to make touching the alone wisdom of God Magistrates to look to their Attendants AS it is the eye of the Master which feeds the horse so it is that also which keeps good order If Mephibosheth cannot stir because he is lame in his feet and David have other business then to examine things to the full Ziba will play his part he will abuse his Prince he will defraud his Master It is a remembrance to Magistrates and men in place that they look on such as attend them and suffer not their approaches to be ill spoken of for the behaviour of those that are about them The blind swalloweth many a Fly and he that knows his charge but by Relation doth swallow many a gogeon God's Mercy above his Iustice. A Merchant that keeps a book of Debitor and Creditor writes both what is owing him and what he oweth himself and then casteth up the whole But â—od doth not so his Mercy is triumphant over his Iustice and therefore he wipes out what we owe him and writes down that onely which he owes us by promise much like the Clouds that receive ill vapours from us yet return them to us again in sweet refreshing showers The very consideration of this may be as a full gale of wind in our â—ails to put us on to load Gods chronicle with thankfulness writing upon our selves by a real Profession of his service as Aaron did Holiness to the Lord. Surely our Iudgement is with the Lord and our work with our God Acts 10. 3. Remedy for a hard heart to cure it THere is a story of an Earl called Elzâ—arus that was much given to immoderate anger and the means he used to cure this disordered affection was by studying of Christ and of his patience in suffering the injuries and affronts that were offered unto him And he never suffered this meditation to pass from him before he found his heart transformed to the similitude of Christ Iesus Now we are all of us sick of a hard and stony heart and if we ever desire to be healed of this soul-damning disease let us have recourse to the Lord Iesus Christ and never leave meditating of his breakings and woundings for us till we find vertue coming out of him that the great heart-maker may become a great heart-breaker unto us Grace sometimes seemingly lost to a child of God MEn seek for keys sometimes when they are in their pocket And they think they have lost some Jewel when it is safe locked in their desk yea or as the Butcher looketh about or for the Candle that sticketh in his hat and he carryeth it about with him on his head and seeketh it by the light of that which he seeketh as if he had it not about him not remembring suddenly where he stuck it So the godly are oft in their own conceit at a loss when yet that they deem lost is sure and safe they miss many time God's grace in them and seek for this grace by the light of the same grace which yet they see not in themselves thinking that they are out of God's way when indeed they are in it and out of favour
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
say the consideration of these things if they have any grace is matter enough to humble them Profession to be joyn'd with Practice IT is commonly seen upon those Bells that hang out for signes upon the one side is written Fear God on the other Honour the King Aaron the high Priest had upon his vestment Bells as well as Pomgranats O that those bells might strike on both sides with an holy profession which is one stroke and an holy conversation that 's another stroke While we onely say We fear God and glorifie Christ all this while the bell doth but toul it strikes but on one side But when we come to honour the King to do good to all men which is the practise and exercise of â—oly works then the bell rings out to Gods glory if otherwise we shall be no better then dissolute Choristers that sing Gloria Patri in the Queer but chant Carmina Bacchi in the Tavern And indeed to have a good heart to God as some speak and a leud life to the world as some suppose they may And that Intus si rectâ— non laborandum if all be well within they need care for no more so they wear holinesse next their skin no matter what prophane stuffe their lives be made of This is not to joyne profession and practice together Time to be well husbanded IN the Country if a man have a thousand acres of ground he can then spare so much of it to lie waste so much for a bouling-green so much for a tennis-court so much for a court-yard and so much for his mansion-house with the appurtenances thereunto belonging But let a poor man have but an hemp-pleck a small burgage or garden-plot he cannot spare one foot of it but looks to it and husbands it to the best advantage And so ought we to make much of that little time which we have in this world Hoc est momentum Eternity rides upon the back of Time then not to squander that little time away aut male aut nihil aut aliud agendo so that the candle of our life burning low we play it like foolish children out and then go darkling to bed comfortlesse to our graves The sad condition of Church and State not to be sleighted WHen the body of slaughtered Azahel was left in the high-way side there was not a man which came by but stayed When Iacob had the sight of Iosephs bloody coat he mourned and would go down into the grave after him refusing to be comfort The shewing of Caesars bloody robe in the market-place set all the Romans in a tumult And is it possible that any true hearted Christian now living can vvith drie eyes behold the scissures and maimes which every corner both of Church and State are subject to to see the tattered rags and relicks of a wounded bleeding dying Church to see Churches made dunghills and the Temple a stable for horses Horresco referens The stories of the Antients are full of examples of this nature and which is to be lamented we were not till of late years unfurnished therewith The great comfort of a good Conscience A Prisoner standing at the Bar in the time of his tryall seemed to smile when heavy things were laid against him one that stood by asked him Why he did smile O said he it is no matter what the Evidence say so long as the Iudge saies nothing And to speak truth it is no matter what the world saies so long as Conscience is quiet no matter how crosse the wheeles go so as the Clock strikes right unspeakable is the comfort of a good Conscience unconceivable is the joy when God and a good Conscience smile upon a Man in the midst of Reproach and trouble and false Imprisonment for those cannot be scandals where a good conscience speaks fair that cannot be a Prison where a good conscience is the Keeper but that 's a sad case when there are clamours abroad and a noyse within when a Man is outwardly smitten with bitter things and inwardly tormented with a guilty conscience Active Christians the onely Christians EPhorus an ancient Historian and Scholler to Isocrates had no remarkable thing to write of his Country and yet was willing to insert the name of it in his History and therefore brings it in with a cold Parenthesis Athens did this famous thing and Sparta did that And at that time my Conntry-men the Cumins did nothing God forbid that England and English-men should be so recorded in Ecclesiasticall story as to have their names put in with a blank Such a Church did thus nobly and such a People suffered thus pittifully and at that time the Men of England did just nothing to be more particular such a Man did so much and such a Man gave so much for the glory of Christ and succour of poor Christians and at that time thou didst nothing thou gavest nothing Thou professest thy selfe to be a Christian be an active Christian There be not onely walls upon Earth but a Book in Heaven wherein the names of Christian Benefactors are written let it be thy care of find thy name there otherwise it will be no more honour for thee to be put into the Chronicle than it was for Pontius Pilate to have his name mentioned in the Creed Sin not consented unto excusable before God IN Moses Law it is provided that if a woman being in the field shall be forced by a Man against her consent if she cry out the Man shall be adjudged to deathâ— but she shall be free as having done nothing worthy of death As it was well observed upon the Rape committed by Tarquin upon Lucretia that gallant Roman dame Duo fuerunt in actu c. there were two in the act and but one in the Adultery So that sinne which a Man abhorreth from his heart and consenteth not unto but so farre forth as infirmity and weaknesse of flesh gave way cannot properly be called his sinne but the Devils sin it being the Devills Rape upon the precious Soul for being tempted he cryes out unto the Lord for help his heart smites him speedily and he fals to Repentance immediately so that it is no more He but sin that dwelleth in him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that other Law in the Membersâ— that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that body or remaines of sin according to which he is confident that God will not judge him but according to the better and sounder part which is that of the Spirit most prevailing within him Humility advanced THat little humi repens the Grashopper the silliest of all Creatures is for all that advanced in the principal City and in a principall street of that City and a principall building of that street and in a principall place of that building as a golden object of Magnificence to be
by the best Translators Chamois by some others Camelo-pard a kind of Camell that hath an Horses neck an Oxes foot a Camells head and is spotted like a Panther or a Leopard Just such are all hypocriticall wretches they have many shapes wherein to act the part of their deep dissimulation If you look upon their devotion they appear to be Saints in their dealings you shall find them Devills Oracles in their discourse Goats in the bed snares at the board heavy censurers of others for sleight faults boasters of their own goodnesse the beating of whose pulse in matters of piety is unequal In publick actions hard strong and quick in private matters weak soft and dull shrinking in persecution for painted faces cannot endure to come nigh the fire Scripture-knowledge and Scripture-practice to go together ERasmus in a Dialogue makes mention of a swaggering Ruffian that would be thought a good Christian whom he calls Cyclops Evangeliophorus and saies of him that he had hanging at his girdle on one side a new Testament fairly gilt and bossed on the other side a bottle of rich Sack To convince him he is asked What if he were tyed to carry that bottle alwaies at his girdle and never to taste of it or to taste it onely and never to drink it down were not this a punishment as reall as that of Tantalus was poetical But what if he did as his manner was drink soundly of it would it not then warm his heart quicken his spirits and chear his countenance Yes But much more would that Book do so if he would but spiritually feed thereon concoct digest and turn it into nutriment in his life and conversation Otherwise it was but a poor use and benefit that he made of his Bible when one day in a rage he broke a fellowes head with it that inveighed against the Gospell Thus alas to carry a Bible in our hands and not to have a lesson of it in our hearts not to be mindfull of the doctrin in our practise were but to be like that Asse that carries rich burthens and feeds upon thistles In effect a man knowes no more than he does Two things are the Esse of a Christian Profession and Practise of the truth The best argument of our conversion is our good conversation The Apostles did not onely preach heavenly Sermons but did gracious deeds and thereupon a whole Book was written of them called The Acts of the Apostles Eloquence if not affected an excellent gift of God IT was certainly a great fault it Spyridon Bishop of Cyprus though otherwise a very godly man that when Triphilliâ—s his brother Biâ—hop more eloquent haply then himself was preaching on that Text of the Paralytick Take up thy bed and walk Mar. 2. 4. where in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words being synonymous not brooking that he should vary the least tittle of the Text though for another of the self-same signification said unto him What art thou better than Christ himself that used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thereupon rose up off his seat and departed in great discontent This was somewhat too much for certainly there is some latitude some Christian liberty left wherein to expatiate Eloquence without all doubt is a singular gift of God if not affected idolized abused and becomes no man better then a Divine whose part it is by the tongue of the Learned to time a word and to set it upon its circumferences to declare unto a man his Righteousnesse when not one of a thousand can do it like him to seek to find out acceptable words such as have goads and nails in them being neither lecta nor neglecta too curious nor too carelesse because that Gods holy things must be handled sanctè magis quam scitâ— with fear and reverence rather then with wit and dalliance Profession without Practice signifieth nothing WHen we see an Image stand still without motion be it the effigies or portraiture of any Emperour or King or if possible to be contracted within the bounds of humane limits the picture of some Common-wealth exquisitly graven in mettall or painted out in lively colours we know that for all the eyes and mouth and nose that it hath it hath no life in it So when we see professors of religion without the powerfull practice of godlinesse and supream Officers of State without the administration of Iustice we know and can safely conclude that the life of God is not in them that they are not acted by any divine principle within but are meer Idolls and Images of vanity The heart of a true Christian restlesse without Christ. THe Sea works the Heavens move the Fire is active onely the Earth stands still Thus the heart of man is alwaies in motion and never rests sleeping or waking it fancieth more in a moment then all the men in the world are able to compasse in many years Lust enticeth it vanity possesseth it curiosity leads it away anger disquiets it concupiscence polluteth it pleasure seduceth it envy torments it sorrow and sadnesse vex and molest it Atque hisunt manes quos patitur for having set it self upon the right object Christ Iesus it is despersed and scattered through many things seeks for rest and finds none till it return back unto him that is the true rest indeed A bâ—sie-body described THe Squirrell as Naturalists say is a witty nimble creature and some write of her that because she cannot swim well when she would crosse a brook she gets a piece of the bark of a Tree puts it into the water and her self into it as in a bâ—at and then holds up her bushy tail instead of a sail that so the wind may drive her over A busie active creature it is And thus the pragmaticall bâ—sie-body hath an â—ar in every mans boâ—t an eye on every mans window is here and there and every where but where he should be is still busie but never hath any thanks for his labour God rewarding the least of faithfull service done unto him NEbuchâ—dnâ—â—â—â—r the tyrant going upon Gods erâ—and shall have Egypt as his pay for his pains at Tyre and Simon of Cyrene for that involuntary service he did our Saviour in carrying his Crosse shall not onely himself but his two sons also Rufus and Alexander have a nail and a name in Gods house better then that of sons and of daughters How much more then will God gratifie graciously accept and liberally reward the small offerings of his wâ—ak â—ervants when he sees them to proceed from great love He takes goats hair from some hands as well as Iewells and two â—â—tes from a mean body in as good part as two millions from those that are more able to note that a ready heart â—ets an high price with him upon a low present Doth Iob
spiritual Crosses and been prepared for the worst of times that could be Mans Extremity Gods Opportunity PHilo the Iew being employed as an Ambassador or Messenger to Caius Caligula then Emperor of the Romans his entertainment was but sleight for he had no sooner spoke on the behalf of his Country but was commanded to depart the Court Whereupon he told his People That he was verily perswaded that God would now do something for them because the Emperor was so earnestly bent against them And certainly Gods help is then nearest when Man 's is furthest off the one's extremity made the otâ—er's opportunity Ubi desinâ—t Pâ—ilosophus incipit Medicus c. Where the Philosopher ends there the Physitian begins and where the Physitian endeth there the Minister beginneth and where Mans ayd endeth there Gods beginneth Deliverance is oft nearest when destruction seemeth surest Parents not to be too much dejected for the death of an onely Sonne or Child ABraham was ready to have sacrificed his onely son Isaac And God gave his onely Sonne Christ Iesus to death for our salvation It is most true that the death of an onely Sonne must neeâ—s be grievous and the cause of great heavinesse and lamentation But let all disconsolate Parents take notice what Elkanah said to Anna Am not I better to you then ten Sons So doth God say What though I have taken away your onely Sonne the child of your delight there is no just cause of complaint I have taken but my own I will be better then ten hundred sons to you and you shall one day find that he is but gone before as your Feoâ—â—ee in trust to take possession and keep a place for you in Heaven How it is that Men may be said to learn of little Children dumb shews c. SExtus Tarquinius the sonne of Lucius being suborned by his Father pretending to be banished fled fraudulently to the Gabii where having screwed himself so much into their bosomes as he thought was sufficient for his design sent secretly to know his Fathers pleasure who leading the Messenger into the Garden walked a while and not speaking one word with his staffe strake off the heads of the Dazies which grew there the Messenger reports this to his Son who thereupon put the chief Noble-men of the Gaâ—ii to death and so by force and Injustice usurped a power over that Common-weal Such was the tacite Counsell that Periander the Corinthian gave unto Thrasibulus the Tyrant of Athens when pulling the upper ears he made all the standing corn equall intimating thereby what a Tyrant must do that would live safe and quiet Thus it was but in a better way and a far better sense that when the Disciples were building Castles in the ayr quaerentes non quaerenda seeking who should be highest in Heaven when they should rather have been enquiring how to get thither Christ sets a little Child before them who neither thinks great things of himself nor seeks great things for himself conâ—uting hereby their preposterous ambition and affectation of Primacy And thus it is that dumb shews may be said to speak out much to the purpose and speechlesse Children read many a significant Lecture to the Sons of Men as of simplicity humility innocency ignoscency c. not of childishnesse peevishnesse open-heartednesse c. Non praecipitur ut habeant aetatem sed innocentiam parvulorum not of their age but innocency Whereupon some mis-understanding the Text in a Nichodemicall way as one Goldsmith an Anabaptist and Masseus a Franciscan Fryer to abundance of more then childish folly Gods Judgments the causes of them to be considered LAy a book open before a Child or one that cannot read he may stare and gaze upon it but he can make no use of it at all because he understandeth nothing in it yet bring it to one that can read and understandeth the language that is written in it hee 'l read you many stories and instructions out of it It is dumb and silent to the one but speaketh to and talketh with the other In like manner it is with Gods Iudgments as S. Augustine well applyes it All sorts of Men see them but few are able aright to read them or to understand them what they say Every Iudgment of God is a reall Sermon of Reformation and Repentance every Iudgment hath a voice but every one understands not this voice as Paul's companions when Christ spake to him they heard a voyce and no more But it is the duty of every good Christian to listen to the Rod and him that sent it to spell out the meaning of Gods aâ—ger to enquire and find out the cause of the Crosse and the ground of Gods hiding his face Why it is that he dealeth so harshly with them and carrieth himself so austerely towards theâ— The Love of God the onely true Love EVery beam of Light proceeding from the body of the Sun is either direct broken or reflex direct when it shineth out upon the Center in a lineary motion without any obliquity broken when it meets with some grosser body so that it cannot shine out-right but is enforced to incline to one part or other and therefore called a collaterall or broken light reflex when lighting upon some more grosse body it is beaten back and so reflects upon its first principle Thus let the Sons of Men pretend never so much to the Love of God their Love is either a broken or reflecting Love seldome direct broken when it is fixed upon the things of this World reflex when it ayms at self-Interest Whereas the Love of God is the onely true Love a direct Love without obliquity a sincere Love without reflexion such a Love as breaks through all impediments and hath nothing in Heaven but God and desireth nothing on Earth in comparison of him such a Love as looketh upon the World by way of subordination but upon God by way of eminency The Active Christian object of the Devil and Wicked Mens malice LUther was offered to be made a Cardinal if he would be quiet He answered No not if I might be Pope and defends himself thus against those that thought him haply a proud Fool for his pains Inveniar sane superbus c. Let me be counted Fool or any thing said he so I be not found guilty of cowardly silence The Papists when they could not rule him rayl'd at him and called him an Apostate He confesseth the action and saith I am indeed an Apostate but a blessed and holy Apostate one that hath fallen off from the Devil Then they called him Devil But what said he Prorsus Sathan est Lutherus c. Luther is a Devill be it so but Christ liveth and reigneth that 's enough for Luther So be it Nay such was the activity of Luther's spirit that when Erasmus was asked by the Elector of Saxony Why
Non-resident sloathfull Minister worthily discouraged THere was a certain idle Monk in Winchester who complaining to King Henry the second that the Bishop had taken away three of their dishes and left them but ten the King replyed That the Bishop should do well to take away the ten and leave them the three And iâ— is just with all Men especially Ministers of Gods Word and Sacraments that if they have crimen immane and nomen inane that they should have mercedem â—enuem a slender recompence if inertes then justly inopes especially cum valuerint et non voluerint praedicare when they are able and are not willing to Preach then let double honour which is countenance and maintenance be kept from them The true comfort of Election A Man may have his name set down in the Chronicles yet lost wrought in durable Marble yet perish set upon a Monument equall to a Colossus yet be ignominious inscribed on the Hospital gates yet go to Hell written in the front of his own house yet another come to possesse it All these are but writings in the dust or upon the waters where the characters perish so soon as they are made they no more prove a Man happy then the Fool could prove Pontius Pilate because his name was written in the Creed But the true comfort is this when a Man by assurance can conclude with his own Soul that his name is written in those eternal leaves of Heaven in the book of Gods Election which shall never be wrapped up in the cloudy sheets of darknesse but remain legible to all Eternity How to be assured of our Election A Senator relating to his Son the great honours decreed to a number of Souldiers whose names were written in a book the Son was importunate to see that book The Father shews him the outside it seemed so glorious that he desired him to open it No by no means it was sealed by the Councell Then sayes the Son tell me if my name be there The Father replied the names are secretted to the Senate The Son studying how he might get some satisfaction desired him to deliver the merits of those inscribed Souldiers The Father relates to him their noble atchievements and worthy acts of Valour wherewith they had eternized their names Such are written said he and none but such must be written in this book The Son consulting with his own Heart that he had no such Trophyes to shew but had spent his time in courting Ladies rather then encountring Knights that he was better for a dance then a March that he knew no drum but the Tabret no courage but to be drunk Hereupon he presently retired himself repented entered into a combat with his own affections subdued them became tempâ—rate continent valiant vertuous When the Souldiers came to receive their wreaths he steps in to challenge one for himself being asked upon what title he answered If honours be given to Conquerours I have gotten the noble conquest of all Wherein These have subdued strange Foes but I have conquered my self Now whosover thou art that desirest to know whose names are written in Heaven who is elected to life eternal it shall not be told thee This or that undividuall person but generally thus Men so qualified faithfull in Christ and to Christ obedient to the truth and for the truth that have subjected their owne affections and resigned themselves to the guidance of the Heavenly will These men have made noble conquests and shall have Princely Crowns Find but in thy self this Sanctimony and thou art sure of thy Election In Rome the Patres conscripti were distinguished by their Robes as the Liveries of London from the rest of the Company so thy name is enrolled in the Legend of Gods Saints if thy Livery witnesse it that thy conversation is in Heaven 1 Joh. 3. 16. No time to be mis-spent THere were three speciall faults whereof Cato professed himself to have seriously repented One was passing by water when he might have gon by land another was trusting a secret in a Womans bosome but the main one was spending an hour unprofitably But how many hours not onely on common dayes but upon the Lords day that concerns the businesse of our Souls have and do we still unprofitably lavish Let us then embrace the counsell which Ierome gave to Rusticus Be ever doing Ut quando Diabolus veniat occupatum inveniat that when the Devill comes with â—is businesse he may find us at our businesse It is the sitting bird that is so easily shot so long as she is flying in the Ayre the murthering piece is not leveld at her and let us be going on in good employment and then we shall not be so fair a maâ—k for the Devill to aym at The happinesse of good Government IT was a smart invention of him that having placed the Emperour and the Pope reconciled in their Majestick thrones he brought in the several states and conditions of the World before them First came a Counsellour of State with this Motto I advise you two then a Courtier I flatter you three then a Husbandman I feed you four then a Merchant I cozen you five then a Lawyer I rob you six Then a Souldier I fight for you seaven Then a Physitian I kill you eight Lastly a Priest I absolve you nine This was his Satyre but happy is both that Church and Common-weal where legall Authority doth govern in truth and peace Tâ—e Counsellour advise the Judge censure the Husbandman labour Merchant traffique â—he Lawyer plead the Souldier bear Arms the Divine preach all bring forth the fruits of Righteousnesse so that they become an exemplary encouragement to their Neighbours children may be blessed after them Enâ—mies convinced Aliens coâ—verted Sathan confounded the Gospell adorned and their Souls eternally saved The Laity abused by the Roman Clergy in the matter of Confession IT is mentioned in a Fable how the Woolf the Fox and the Ass went to shrift together to do penance The Woolf confesseth himself to the Fox who easily absolveth him The Fox doth the like to the Woolf and receiveth the like favour After this the Ass comes to Confession and his fault was that being hungry he had taken one straw from the sheaf of a Pilgrim travailing to Rome whereof he was heartily penitent but that would not serve the law was executed severely upon him he was slain and devoured By the Woolf is meant the Pope by the Fox his Cardinals Iesuites and Priests these quickly absolve one another how hainous soever their offences are but when the poor Ass that 's the Romish ridden Laity come to shrift though his offence be not the weight and worth of a straw yet on his back shall the rigour of the Law be laid he shall be sure to pay for all The want of Hospitality reproved A great Man of the new modell had curiously engraven
like considerations as in Saul Iehu Iudas Demas the Scribes and Pharisees c. Riches of Christ inexhaustible IT is said of a Spanish Ambassador that coming to see that so much cryed up Treasury of S. Mark in Venice fell a groping at the bottom of the Chests and Trunks to see Whether they had any bottom And being asked the reason Why he did so answered In this among other things my Masters treasure differs from yours in that his hath no bottom as I find yours to haâ—e alluding to the Mines in Mexico Peru and other parts of the Western India So it may be said and Scripture History and Experience do abundantly testifie That Mens Baggs Purses Coffers and Mints may be exhausted and drawn dry but the Riches that are to be found in Christ Iesus have no bottom all his baggs are bottomlesse Millions of thousands feed upon him and he feels it not he is ever giving yet his purse is never empty alwayes bestowing himself yet never wanting to any that faithfully seek him Men created for the service of God AS we see Birds make their nests and breed up their young beasts make a ssâ—ffle for their fodder and pasture Fishes float up and down Rivers Trees bear fruit Flowers send forth their sweet odours Herbs their secret Virtues Fire with all its might ascending upward Earth not resting till it come into its proper center Waters floating and posting with their waves upon the neck of one another till they meet in the bosome of the Ocean And Ayr pushing into every vacuity under Heaven Shall we then think or can we possibly imagine that God the great Creator of Heaven and Earth having assigned to every thing in the World some particular end and as it were impressed in their Nature an appetite and desire to that end continually as to the very point and scope of their being that Man the most noble Creature for whom all things were made should be made in vain as not having his peculiar end proportionably appointed to the noblenesse of his quality yes doubtlesse that God that can never erre nor over-see in his Works hath allotted unto Man the Worship and Service of himself as the main object and ayming point whereto he ought to lead and refer himself all the dayes of his life Prudentiall part of a Man to do as well as he may PAlinurus in the Poet finding that he could not sayl against the wind into Italy steered his course by the approbation of Aeneas into Sicily a place where they had before been friendly entertained Thus it is a great point of Wisdome the onely prudentiall part of any Man who when he cannot sayl by a fore-wind where he would and happily where he should to tack about and sayl by a bowling or side-wind or at leastwise to cast anchor where he with most safety may however to strike sail rather then perish in the storm and to sit down contented with what he can do when he cannot do what he otherwise would Gods dwelling in the Soul that truly fears him IT hath been an usual observation that when the Kings Porter stood at the gate and suffered none to come in without examination What he would have that then the King was within But when the Porter was absent and the gates open to receive all that came then it was an Argument of the Kings absence So in a Christian such is the excellency of the Fear of God that when it is present as a Porter shutting the doors of the senses that they see not hear not what they list it is an Argument the Lord of that house even God himself is within but when this Fear is away a free entrance is given to all the most dissolute desires so that it is an infallible demonstration of Gods removall from such a Soul The praise-worthinesse of reading and enquiring into the Scripture MAny have thought Agesilaus that most wiâ—e and excellent King of Sparta ' worthy of all commendations that he would never go to bed not rise up before he had looked into Homer whom he called Amasium suum his Sweet-heart but others have extolled Alphonsus King of Arragon for reading the Scriptures fourteen times over with glosses and expositions And the Emperor Theodosius the second for reading Prayers and singing Psalms every Morning with his Family Nay Scipio Africanus was thought worthy of commendations that he had usually in his hands the books of Xenophon's Institution of Cyrus which yet were rather written according to the form of a just Empire then the truth of the history O but how much more praise-worthy are they that read and enquire into the holy Scriptures such as with David make the Law of God their delight and Counsellor such as consult those blessed Oracles of Truth and with those noble Bereans are upon the search Whether the things spoken or any otherwise delivered as concerning God be so or not Act. 9. Truth of Religion lost as it were in the crowd of many Religions AS ingenious Florists to pick the purses of witty persons delighted with their art have so heightned flowers by transplantations preparations of mold adumbrations of them at unbenigne seasons of the year by cutting their roots and sundry such not uncommendable feats of their skill so that out of one single root of a Lilly hath come forth an hundred and odde blowings and amâ—ngst Roses gilly-flowers and Pionies incredible Varieties So out of the doctrines the glorious and pure doctrines of Faith which the Apostles and their Followers comprised in Repent and believe there is put forth such an Ocean of points of Religion and all of them pressed on the People to be believed that that it is hard to find Truth in the crowd of contests about her and easie to mistake as Mary did the Gardiner for Christ Error for Truth both pretending their Ius Divinum's their authoritative confidences as their just titles to Mens beliefs and blaming Men as restive and sottish if they resign not themselves to a senselesse and universall credulity When all this while the truth of Religion is in the heat of so much contention and in the midst of so much contradictory Profession as it were quite lost and over-clowded Ministers of all men not to be found trucking for Preferment IN the time of King Rufus there was an Abbots place void and two Monks of the Covent went to the Court resolving to bid largely for it The King perceiving their covetise lookt about his Privy-chamber and there espyed a private Monk that came to bear the other two company and looking on him guessed him the more sober and pious Man The King calling him asked What he would give to be made Abbot of the Abby Nothing Sir quoth he For I entred into this profession of meer Zeal to the end that I might more quietly serve God in purity and holinesse of Conversation
book Thus it is that whereas God hath four especiall books First that of the Creation a large and visible book Secondly that of ordinary providence which is a kind of Chronicle or Diurnal of a God-head and a testimony that there is a God Thirdly that of the extraordinary works reaching upon occasion even to Nations without the borders of the visible Church Lastly the book of Mans Conscience a book that though here by reason of our sinfull blindnesse it may seem to be uncorrected dim printed and written with white and waterish ink so that God is not at present sâ—en distinctly in it yet this book together with the rest are but plaid withall slighted and neglected the most of Men looking upon them but not into them are able to discourse of them but have no mind to be truly informed by them so that if the Heathen be left without excuse What shall become of Christians knowing Christians to whom is shewed a more excellent way Psalm 19. 7 Gods decree of Election not to be made the proper object of Faith SUppose a rope cast down into the Sea for the relief of a company of poor ship-wrack't Men ready to perish and that the People in the Ship or on the shore should cry out unto them to lay hold on the rope that they may be saved Were it not unseasonable and foolish curiosity for any of those poor distressed Creatures now at the point of death to dispute whether did the Man that cast the rope intend and purpose to save me or not and so minding that which helpeth not neglect the means of safety offered Or as a Prince proclaiming a free market of Gold fine linnen rich garments pretious Jewells and the like to a number of poor Men upon a purpose to enrich some few of them whom of his meer Grace he purposeth to make honourable Courtiers and great Officers of State Were it fitting that all these Men should stand to dispute the Kings favour but rather that they should repair to the Market and by that means improve his favour so gratiously tendered unto them Thus it is that Christ holdeth forth as it were a Rope of Mercy to poor drowned and lost Sinners and setteth out an open Market of Heavenly treasure it is our parts then without any further dispute to look upon it as a Principle afterwards to be made good that Christ hath gratious thoughts towards us but for the present to lay hold on the rope ply the Market and husband well the Grace that is offered And as the condemned Man believeth first the Kings favour to all humble supplyants before he believe it to himself so the order is being humbled for sin to adhere to the goodnesse of the promise not to look to Gods intention in a personall way but to his complacency and tendernesse of heart to all repentant Sinners this was S. Pauls method embracing by all means that good and faithfull saying Iesus Christ came to save Sinners before he ranked himself in the front of those sinners 1 Tim. 1. 15. Justice moderated IT is observeable that by the place of that sign in the Zodiack which according to the doctrine of the Astronomers is called The Virgin the Lyon is placed on the one side and the Ballance on the other The Lyon bidding as it were the Virgin Iustice be stout and fearlesse the Ballance minding her to weigh all with moderation and be cautious Thus it is that Iustice may be said to be remisse when it spares where it ought to punish and such sparing is Cruelty And Iudgment may be said to be too severe when it punisheth where it ought to spare and rigorous if at any time it be more then the Law requires and if at all times it be so much Extream right often proves extream wrong And he that alwaies doth so much as the Law allows shall often do more then the Law requires Whereas the Righteousnesse of God calls not for an Arithmeticall proportion i. e. at all times and on all occasions to give the same award upon the same Law but leaves a Geometricall proportion that the consideration of circumstances may either encrease or allay the censure Neutrality in Church or State condemned THere is mention made of a certain Despot of Servia which in the Eastern parts of the World is as much as a Governour or Ruler of the Country that living among the Christians kept correspondence with the Turks was a publick worshipper of Christ yet a secret circumcised Turk so that the Turkish mark might save him if need were And such are all Neutralists whether in Church or State such as under pretence of benefactors for Christ drive a Trade for the Devill and Antichrist such as Trade in both India's have a stock going on both sides that so they may save their own stake which side soever win or lose and live in a whole skin whatever become of Church or State and by this means procuring external safety with the certain ruine of their most pretious and immortall Souls The great danger of not standing fast in the Profession of Religion IT is observeable that an heard of Cattel being ship'â— for Sea when the storm doth roll the Ship on the one side the brutish heard run all over to the other thinking thereby to avoid the tosse but their weight soon brings back the Vessel and then they flee over to the old side again and so the ship is oft-times over-set and all are drown'd at last And such is the danger of all those who do not stand fast in their holy Profession that do not maintain their ground keep close to their station and stand upright in the wayes of God For whilst they are not true to their Principles but affected with every novelty in Religion now of this Church or Congregation anon of that and it may be after a while of neither no wonder if being given over to strong delusions they believe a lye and make shipwrack of Faith and a good Conscience to their eternall ruine Life liberty estate c. to be undervalued when Religion is in danger of losing IT is storied of Epaminondas that exquisite Theban Commander that having received his deaths wound by a spear in a battel against the Lacedemonians the Spears head remained in the wound till he heard that his Army had got the Victory and then he rejoycingly commanded it to plucked out his bloud and life issuing out both together with these words in his mouth Satis vixi invictus enim morior I have lived enough that dye unconquered And being told a little before his death That however he had lost his life yet his shield was safe he broke out by way of exultation Vester Epaminondas cum sic moritur non moritur your Epaminondas thus dying doth not dye Thus it is that life liberty estate relation of Wife