such occasions as this seldom fall out And certainly for women in Masks and Shewes to be apparel'd as men and men as women hath been alwaies a thing distastfull to them which are more sober minded as Tertullian condemneth it directly Nullum cultum à Deo maledictum invenio c. I find no apparell saith he cursed of God but a womans in a man according to that of Deut. 22. 5. especially in Showes and Plaies further adding out of another place Non amat fâ—lsum Author veritatis c. The God of verity loves not falsity every thing that is counterfeit before him is a kind of adultery Sorrow that is true is for the most part silent ST Bernard bewailing Gerhardus the Monk and his dearest brother saith At his death my heart failed me sed feci vim animo with much ado I dissembled my griefe lest affection should seem to overcome religion and whilst others wept abundantly Secutus ego siccis oculis invisum funus my self followed with dry eyes the happy Hearse by-standers with watry cheeks admiring whilst they did not pitty him but me that lost him Indeed whereas tears and words fail the blood leaveth the cheeks to comfort the heart and speech giveth place to amazement They are small miseries when he that hath them can presently tell the world of them Sorrow that is true is for the most part silent That observation of St. Peter is good Flevit sed tacuit he wept but was silent as if his eyes would in some sort tell what his tongue could in no sort utter The known Law of any Nation to be the rule of Obedience IT was the observation of a wise but unfortunate Peer of this Nation at the time of his Triall before an honourable Assembly That if a man should passe down the Thames in a boat and it be split upon an Anchor and a Buoy being not set as a token that there is an Anchor there that party that owes the Anchor should by the Maritime Law give satisfaction for the dammage done But if it were marked out then he must come upon his own perill And thus it is that the known Lawes of a Nation are made the rule of obedience to the People the plain Law and Letter of the Statute that tells where and what the crime is and by telling what it is and what it is not shewes how to avoid it For were it under water and not above skulking onely in the sense of some musty record and not divulged no human providence could avail or prevent destruction No true cause of Rejoycing in this world THere is a story of a certain King that was never seen to laugh or smile but in all places amongst all persons at all times he was very pensive and sad His Queen being much troubled at his melancholly requested a brother of his that he would ask him what was the cause of his continuall sadnesse He did so The King put him off till the next day for an answer and in the mean time caused a deep pit to be made commanding his servants to fill it half full with fiery coals and then causeth an old rotten board to be laid over it and over the board to hang a two edged sword by a small slender thread with the point downwards and close by the pit to set a table full of all manner of delicacies His brother comming next day for an answer was placed on the board and four men with drawn swords about him and withall the best musick that could be had to play before him Then the King called to him saying Rejoyce and be merry O my brother eat drink and laugh for here is pleasant being But he replyed and said O my Lord and King how can I be merry being in such danger on every side Then the King said Look how it is now with thee so it is alwaies with me for if I look about me I see the great and dreadfull Iudge to whom I must give an account of all my thoughts words and deeds good or evill If I look under me I see the endlesse torments of hell wherein I shall be cast if I die in my sins If I look behind me I see all the sins that ever I committed and the time which unprofitably I have spent If I look before me I see my death every day approaching nearer and nearer unto my body If I look on my right hand I see my conscience accusing me of all that I have done and left undone in this world And if I look on my left hand I see the creatures crying out for vengeance against me because they groaned under my iniquities Now then cease hence forward to wonder why I cannot rejoyce at the world or any thing in the world but continue sad and heavy Thus did but men consider their estates then would they find small cause to rejoyce at any thing which the world shall present as a thing delectable but rather employment enough for Argus his eyes yet all little enough to weep for the miserable estate wherein they stand by reason of sin and wickednesse Controversies especially in matters of Religion dangerous ON the Tomb-stone of the learned Sr. Henry Wotton late Provost of Eaton Colledge it is thus inscribed Hic jacet hujus sententiae Author Pruritus disputandi fit scabies Ecclesiae Here lies the Author of this sentence The itch of Disputation becomes the scab of the Church And very true How is Religion in a manner lost in the controversies of Religion For who is there that had not rather seem learned in the controversies of Religion then conscionable in the practice of Religion and that sets not more by a subtle head then a sanctified heart that had not rather disputare quam bene vivere dispute well than live well So that distraction in Religion becomes destruction of Religion Daily Examination of our selves the comfort of it SEneca tells of a Roman that kept his soul as clean as the best housewife keeps her house every night sweeping out the dust and washing all the vessells examining his own soul Quod malum hodie sanâsti qua parte melior es What infirmity hast thou healed what fault haste thou done and not repented in what degree art thou bettered Then would he lie down with O quà m gratus somnus quà m tranquillus With how welcome sleep and how quiet rest do I entertain the night And it were to be wished that all men would do the like to keep a day-day-book of all their actions and transactions in the world to commune with their own hearts and not to sum up all their words and works in the day passed with an Omnia bene as Church-wardens were wont to do when they gave up their presentments then would their nights rest be quiet and then might they lie down in safety for God himself would keep them Repentant tears
to play before him promised them a great Reward having plaid a long time they expected their pay but he told them they were paid already since as they had pleased him with Musical sounds so he them with windy hopes of Reward But God deals not so with his servants he feeds them not with vain hopes but sure accomplishment of his gracious promises there being a Reward for the Righteous and he Faithful that hath promised it who saith Behold I come quickly and my Reward is with me Rev. 22. 12. God onely to be served WHen the Souldiers had chosen Valentinian to be their Emperour they were consulting how they might joyn a Partner with him To whom Valentinian replyed It was in your power to give me the Empire when I had it not Now I have it it is not in your power to give me a Partner Thus if God be our God Mammon must be our slave He that is the servant of God must be Master of his Money If God be our King he must be our King onely for the Bed and the Throne brook no Rivalls God must be our God alone Aequum est Deos fingere ac Deum negare It is all one to chuse new Gods and to deny the true God No let the Heathens chuse new Gods and forsake the true God but let every good Christian say Thou O Father of Mercy and Lord of Heaven and Earth be my God and my onely God for ever and ever To be at Gods will and disposall is the best condition IT is storied of a young Virgin that at a great Princes hands had the choice of three Vessels One whereof was Gold richly wrought and set with pretious stones and on it was written Who chuseth me shall have what he deserveth The second was of silver superscrib'd thus Who chuseth me shall have what Nature desireth The third was of Lead whose Motto was this Who chuseth me shall have what God hath disposed The former pleased her eye well but not her understanding It offered what she deserved She knew that was just nothing therefore refused it The second considered offered wâ—at Nature desires She thought that could be for no solid good For Nature desires such things as please the carnall lust This she also refused The third had a coorse outside but the sentence pleased her well offering what God had disposed So the Faithfull Soul put her self upon Gods Ordinance and chose thaâ— The Virgin is Maâ—s Soul The Golden Vessel is the Worlds riches contentfull enough to an avaritious eye Too too many chuse this but being opened it was full of dead Mens bones and a Fools bable to set them down for very Ideots which cleave to the present World and at last have all their hopes rewarded with Folly The silver Vessel is the lust of the Flesh those fond and vain delights which Concupisence so much hunts after So saith the Motto It gives what Nature desireth This Vessel opened was full of wild fire and an Ironâ— whip intimating that God will scourge the lustfull with the whip of Judgments as diseases of body infamy of name overâ—hrow of estate and vexation of Conscience The leaden Vessel is as the sense and sentence declares it The blessing of God The chuser of it shall have what God hath disposed for him shall be contented with the providential penny that comes in daily And in a blessed happy condition is that Soul that makes this Election for opened it was found to be full of Gold and pretious stones every one more worth then a World the immortal graces of Gods Spirit The Virgin chose this and she was married to the Kings Son and so shall every Soul that makes the like choice No matter though it seems lead without and glister not with outward Vanities it is rich within the wealth thereof cannot be valued though all the Arithmetical Accomptants should make it their design to cast it up Neglect in the Hearing of Gods Word dangerous HErodotus hath a merry tale of a Piper how he came to the water side and piped to the fishes but they would not dance then he took his net and caught some of them and being thrown upon the land they began to leap and skip up Nay quoth the Pipeâ— I offered you Muâ—â—ck before and you would none now you shall dance without a Pipe Thus it is that most Men commonly regard the songs of Sion the preaching of Gods Word as some men do Musick heard late at midnight in the streets whilst they are in bed perhaps they will step to the window and listen to it a while and presently to bed again step from the couch of their lusts to Church hear the Sermon commend the Preacher for a good Man and then to bed again lulling themselves in their former security but let such know that if God have given them Musick and they will not dance if God have afforded Orthodoxall Preachers and they will not hear as Christ reproved the Iews they shall mourn in sadnesse for their obstinate refusall of proffered mirth and say with heavinesse of spirit There was a Prophet amongst us How Sins may be said to out-live the Sinner IT is said of a Lawyer that resolving not to be forgotten he made his Will so full of intricate quirks and quillets that his Executors if for nothing else for very vexation of Law might have cause to remember him Thus the Incloser of Commons sinneth after he is dead even so long as the poor are deprived of that benefit He that robbbeth the Church of a due and so leaves it to his heir Sins after he is dead even so long as God is made to lose his right The unjust decree of a partial Judg may out-live him even so long as the judged Inheritance remains in a wrongfull possession but eâ— contrà we say of a charitable good Man that he doth good after he is dead his alms maintain many poor Souls on Earth when his Soul is happy in heaven Heaven to be alwaies in our thoughts IT is reported of a Reverend Preacher that sitting amongst other Divines and hearing a sweet consort of Musick as if his Soul had been born up to Heaven took occasion to think and say thus What Musick may we think there is in Heaven Another taking a serious view of the great pomp and state at Court upon a Collar-day spake not without some admiration What shall we think of the glory in the Courts of the King of Heaven And thus must we do as we read the book of Nature be still translating it into the book of Grace as we plod on the great Volume of Gods works be sure to spell on the word of use of instruction of comfort to our selves the spiritualizing of Earthly things is an excellent art And that 's a happy object and well-observed that betters the Soul in grace A
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-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
sin is what a burthen the punishment of sin is which he must bear or sink under it and by this means he shall soon find himself at a loss For a wounded spirit who can bear Licentious libertines impatient of Government THere was sometimes in Gaunt as divers of the Magistrates were sitting on a bench in the streets a beggar who passing along craved their Almes and complained that he had a secret disease lying in his bones and running all over his body which he might not for shame discover unto them they moved with pitty gave him each of them somewhat and he departed One more curious then the rest bad his Man follow him and learn if he could what that secret disease should be who coming to him and seeing nothing outwardly upon him but well to look at Forsooth quoth the beggar that which pains me you see not I have a disease lying in my bones and in all my parts so that I cannot work some call it Sloath anâ— some others call it Idlenesse Now there is a sort of Men that have a disease holds them much like this of the beggar's they cannot endure to be subject to have looked at them formerly you could have discerned little or nothing for they were close but there crep't all over all their body through every joint and was settled in their marrow and is now broke out at their mouths a Lordly humour that they cannot obey nor understand themselves to be any longer subjects than they please themselves Preaching Trades-men Preaching-souldiers c. not sent of God THere is a relation how Zeno the Emperor tempted God in the choice of a Church-man by laying a blank paper on the Altar that God might write in the paper the name of him who should be Bishop of Constantinople but one Flavitius that was otherwise Scholar enough corrupting the Sexton with a considerable summe of money caused him to write-in his name and so obtained the Bishoprick And are there not many amongst us Clero-Laicks Preaching-Trades-men Preaching-Souldiers c Such there are but certainly not sent of God not written down in the book of Gods approbation but are crep't in by the corruption of the time and have boldly thrown themselves into the work of the Ministery and are many of them the onely men admired for gifts of whom it may be said as sometimes Aulus Gellius did of one Vendidius Bassus Concurrite omnes augures aruspices Portentum inusitatum conflatum est recens Nam mulos qui fricabat Consul factus est But blessed be God there is yet no such a Famine in this our Samaria that an Asses head should be valued at fourscore pieces of silver Scholars not to be unthankful to the Vniversity that bred them ARistotle having gotten great Learning from Plato by whom he was taught no less then ten years afterwards became a great enemy unto him and by all means sought his discredit A course clean contrary to all moral Rules and even common humanity the which unthankfulness caused Plato to call him Mule The property of which beast is That when they have filled themselves with their Mothers milk they beat their Dams with their heels for a Recompence And well may our Vniversities the Nurseries of Gods Vineyard the Seminaries of Christian learning and Fountains of holy Religion yea the eyes the light the salt the seasoning of the whole land take it very unkindly that some of them whom they have not onely taught but maintained with all necessaries some ten years some more should now be found their greatest opposers This may be an Aristoâ—elian an Heathenish but surely no Christian requital Such unworthy Disciples dissemblers may be men in countenance but in condition Mules Sin rooted in the heart hardly to be plucked up HE that driveth a nail into a Post fastneth it at the first stroak that he maketh with his hammer but more firmly at the Second stroak but so fast at the third that it can hardly be pulled out again and the oftner that he knocketh it the faster it sticketh and is pulled out with the greater difficulty So in every one of our wicked actions which we do sin is driven deeplier into our souls as it were with the great hammer of Gods anger the nail is sin inclination to sin fastens it delight in sin enters it further custome drives it further and habit sets it home to the head and there it sticketh so fast that nothing in the World can be found out but onely the mercies of God in Christ Jesus by which it may be haled and pulled out again Good works are not the cause of but the way to happiness IF the King freely without desert of mine and at the mediation of another give me a place about him and never so much right unto it yet I am bound if I will enjoy it to come unto him and do the things that the place requireth And if he give me a Tree growing in his Forrest this his gift tyes me to be at cost to cut it down bring it home if I will have it And when I have done all this I cannot brag that by my coming and service I merited this place or by my cost in cutting down and carrying home the Tree made my selfe worthy of the Tree as the Iesuits speak of their works but onely the deed is the way that leads to the fruition of that which is freely given There cannot be produced a place in all the Scripture nor a sentence in all the Fathers which extend our works any further or make them exceed the latitude of a meer condition or way whereby to walk to that which not themselves but the blood of Christ hath deserved A true Christian the more he is afflicted and troubled the better he thriveth PLiny in his naturall history writeth of certain Trees growing in the red Seas which being beat upon by the waves stand like a Rock immovable yea sometimes pleno aeâ—â—u operiuntur in a full Sea they are quite covered over with waters and it appears by many arguments that they are bettered by the roughnesse of the waters Even so a Christian planted by faith in the red Sea of Christâ—s blood resisteth all the waves of temptation afflictions are but as so many pâ—essing irons to better obedience the more he is beat upon yea and overwhelmed also with the billowes of distresse and trouble the better he thriveth and the more he flourisheth in spirituall graces Troubles not to be so much questioned how we came unto them as how to get out of them ST Augustine tells of a man that being fallen into a pit one passing by falls a questioning of him what he made there and how he came in O saies the poor man Ask me not how I came in but help me and tell me how I may come out So lâ—t not us
making but set in a plain frame not gilded And a deformed man is also his Workmanship but not drawn with even lines and lively colours The former not for want of wealth as the latter not for want of skill but both for the pleasure of the Maker and many times their Souls have been the Chappels of Sanctity whose bodies have been the Spitals of deformity Profession and Practice to go together THe Prophet Esay chap. 58. 1. is willed to lift up his voyce like a Trumpet there are many things that sound lowder than a Trumpeâ— as the roaring of the Sea the claps of Thunder and such like yet he sayes not Lift up thy voyce as the Sea or lift up thy voyce as Thunder but lift up thy voyce as a Trumpet Why as a Trumpet Because a Trumpeter when he sounds his Trumpet he winds it with his mouth and holds it up with his hand And so every faithfull heart which is as it were a spirituall Trumpet to â—ound out the prayses of God must not onely report them with his mouth but also support them with his hand When Profession and Practice meet together quà m benè conveniunt What a Harmony is in that Soul When the tongue is made Gods Advocate and the hand Executor of Gods will then doth a Man truly lift up his voice like a Trumpet All men and things subject to Mortality VVHen the Emperour Constantius came to Rome in triumph and beheld the Companies that entertained him he repeated a saying of Cyneas the Epirote that he had seen so many Kings as Citisens But viewing the buildings of the City the stately Arches of the Gates so lofty that at his entrance he needed not to have stooped like a Goose at a barn-door the Turrets Tombs Temples Theaters Aquaeducts Baths and some of the work so high like Babel that the eye of Man could scarcely reach unto them he was amazed and said That Nature had emptied all her strength and invention upon that one City He spake to Hormisda the Master of his works to erect him a brazen horse in Constantinople like unto that of Trajan the Emperour which he there saw Hormisda answered him that if he desired the like horse he must then provide him the like stable All this and much more in the honour of Rome At length he asked Hormisda What he thought of the City who told him that he took no pleasure in any thing there but in learning one lesson That men also dyed in Rome and that he perceived well the end of that Lady City which in the judgement of Quintilian was the onely City and all the rest but Towns would be the same with all her Predecessors the ruines whereof are even gone to Ruine this is the doom that attendeth both Men and Places be they never so great and stately The consideration whereof made a learned Gent. close up that his admirable History of the World in these words O eloquent just and mighty death whom none could advise thou onely hast perswaded what none hath dared thou hast done and whom all the world hath flattered thou onely hast cast out out of the world and despised Thou hast drawn together all the far-stretched greatness all the pride cruelty and ambition of Man and covered it over with these two narrow words HIC JACET Faith in Christ the onely support in the time of Trouble IN that famous battle at Leuctrum where the Thebans got a signall Victory but their Captain Epaminondas his deaths wound It is reported that Epaminondas a little before his death demanded whether his Buckler were taken by the enemy and when he understood that it was safe and that they had not so much as laid their hands on it he dyed most willingly and cheerfully Suâ—h is the resolution of a valiant souldier of Christ Iesus when he is wounded even to death he hath an eye to his shield of faith and finding that to be safe out of the enemies danger his soul marcheth couragiously out of this world singing S. Paul's triumphant ditty I have finished my course I have kept the faith Henceforth is laid up for me a crown of righteousnesse 2 Tim. 4. 7. 8. Nothing but Christ to be esteemed as of any worth AS the Iewes use to cast to the ground the book of Esther before they read it because the Name of God is not in it And as St. Augustine cast by Tullies works because they contained not the Name of Christ. So must we throw all aside thâ—t hath not the Name of Iesus on it If honour riches preferment c. come not in the â—ame of Iesus away with them set them by as not worth the taking up give them no entertainment further than as they have reference to Christ and Eternity Humility the way to Glory WE say in our Creed that Christ descended into hell descendit ut ascendat He took his rising from the lowest place to ascend into the highest And herein Christ readeth a good lecture unto us he teacheth us that humility is the way to glory and the more we are humbled the more we shall be exalted Adam and those once glorious Angells were both ambitious both desired to climb but they mistook their rise and so in climbing both had grievous falls If we then would climb without harm we must learn of Christ to climb so shall we be sure to tread the steps of Iacob's ladder which from earth will reach even to the highest heavens A Kingdome divided within it self cannot long stand MElanchton perswading the divided Protestants of his time to peace and unity illustrateth his argument by a notable parable of the woolves and the dogs who were marching onward to fight one against another The woolves that they might the better know the strength of their adversary sent forth a master-woolf as their scout The scout returns and tells the woolves That indeed the dogs were more in number but yet they should not be discouraged for he observed that the dogs were not one like another a few mâ—stiffs there wâ—re but the most were little currs which could onely bark but not bite and would be affraid of their own shadow Another thing also he observed which would much encourage them and that was That the dogs did march as if they were more offended at themselves than with us not keeping their ranks but grinning and snarling and biting and tearing one another as if they would save us a labour And therefore let us march on resolutely for our enemies are their own enemies enemies to themselves and their own peace they bite and devour each other and therefore we shall certainly devour them Thus though a Kingdom or State be never so well provided with Men Arms Ammunition Ships Walls Forts and Bulwarks yet notwithstanding if divisions and heart-burnings get into that Kingdom that State or that City like a spreading gangreen they will
estate supposing that she would not go along with him but she answered the Emperour saying There is a cause that hinders me from partaking the benefit of your bounty The affection I bear to my husband because I have shared with him in his Felicity Whereupon the Emperour being displeased with her answer banished her likewise Memorable is that also of David's brethren and those of his Fathers house who when they heard of his being in the Cave of Adullam sleighted the forfeiture of their goods and venturing the displeasure of Saul went down to comfort him And thus it is that true Friendship is best tryed in times of Affliction and distress A brother a Friend a Wife is for the time of Adversity Away then with those Summer-birds those false-hearted Friends that like ditches are full in the Winter-season but dry in the heat of Summer when we have most need of them Natural Wants and weaknesses not to be objected against the practice of Divine Meditation MEn that are sick and weakly in their bodies do not altogether abstain from food and Physick but rather use them that they may recover their strength again and though their appetite is small yet they force themselves that by eating a little and a little they may get a stomach Shall a Man that is dim-sighted shut the windowes because the house is dark Shall he not rather open them to let in the light that he may the better see to go about his business And the colder a man feels himself the more needful he thinks it to come to the fire and warm himself or use some exercise that so he may recover his natural heat Thus in like manner the sight of our own natural wants and weaknesses is not a sufficient plea to barre us from the exercise of divine Meditation but rather incite us thereunto it being an excellent means to clear up our sight to enlighten our minds with more knowledge to get spiritual health and strength and to warm our cold and frozen hearts that so by Gods assistance we may perform service unto him with more heat of Godly Zeal and fervour of devotion The greatest boasters the smallest doers ERasmus in his Adagies reports of a young Man that had travailed many Countreys and at last returning home began to praise himself in every Company and amongst many his other excellent feats that he had done he said that in the Isle of Rhodes he out-jumped all the Men that were there and all the Rhodians could bear him witnesse of the same Whereupon a stander by said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou sayst true think this to be Rhodes and jump here And then he could do just nothing but hid his face for shame Thus as those sticks that send forth most smoke do afford least heat So those Men that are the greatest boasters are for the most part the least doers according to our English Proverb Great boast and small roast Alas what are words meer vanâ—ty if not attended with deeds hence is that saying Loquere ut te videam so speak that I may see you make no more words but what may be demonstrated by deeds in the view of all Men. God rewarding the least of good done to his People IT is reported of Herod Agrippa the same that was eaten up of Worms Act. 12. 23. that being bound in chains and sent to prison by Tiberius for wishing Caius in the Empire one Thaumastus a servant of Caius carrying a pitcher of Water met him And Agrippa being very thirsty desired him to give him drink which he willingly did Whereupon Agrippa said This service thou hast done in giving me drink shall do thee good another day And he was as big as his word for afterwards when Caius was Emperor and Agrippa made King of Iudea he first got his liberty then made him a chief Officer of his houshold and after his decease took order that he should continue in the same Office with his Sonne How much more then shall Christ reward those that shall give to his distressed members but a cup of cold water one of the least readiest and meanest refreshments that may be in the midst of their Afflictions Shall not he that receiveth a Prophet in the name of a Prophet have a Prophets reward Yes surely they shall not be unrecompenced when Christ shall appear in his glory he will own them before Men and Angels Want of matter not to be pretended against the practice of Divine Meditation LOok but upon an Earthly-minded Man and hee 'l have matter enough to think and meditate upon in worldly things if it were for a whole year together building as it were Castles in the ayr busying himself about things that are not or ever shall be and herein they are such quick Workmen too that they can both gather their straw and burn their brick in full tale Strange then that any Man should object the want of matter or barrennesse of invention in the Meditation of things spiritual whereas did he but resort to Gods store-houses like the Egyptians to Iosephs did he but open the large volume of the Creation and unclasp the book of holy Scriptures he might find abundant matter of Meditation besides the consideration of his own misery his manifold sins and corruptions wants and imperfections Gods great Mercies and blessings the adminâ—stration of his Judgments the workings of his Providence c. so that there is no want of good seed no cause to complain of any thing but the barrennesse of heart and aversnesse to good things if there be not bringing forth fruit in a plentifull manner More comfortable to have a strong Faith then a weak one AS two Ships sailing together the one sound and well tackled the other leaking and wanting sailes though both do arrive at the same port yet not both alike disposed the one comes in merrily and confidently the other with much difficulty and doubting So the strong in Faith doth singingly walk towards Heaven goes on comfortably and with full assurance when they of little faith do but as it were creep thither with many doubts great fears and small joy And therefore as it is no Wisdom for any Man to continue poor that may be Rich or to live in Fear when he may be free from it So it is no point of Wisdome no piece of Christian Prudence for a Man to content himself with a weak Faith when by any means he may encrease it Men to be forward in promoting the cause of God and Religion FAmous is the Story of one Terentius a Captain in the Emperour Valens his Army who returning from Armenia with a great Victory the Emperour bade him ask what he would He onely desired as a Recompence for all his service That there might be granted a Church to the Orthodox in Antioch where to the honour of the place Christ did as it were
so eeven in his sight that they may seem to be but one And doubtlesse we cannot come to true happinesse without the Knowledg of God through Faith in Christ We shall sink into endlesse errour unlesse we believe God the Father and God the Son to be the same in substance the same true and living God who is our onely Pilot to guide us in this way and teach us all things if all things then this Truth the ground of Truth the Knowledg of the Father and the Son Christ Iesus blessed for ever God a jealous God of his Honour VVHen the Empresse of Constantinople had let slip some words of Contempt against the Valiant Narses that she would make him spin amongst her Maidens It so enraged the injur'd Captain that he protested in his anger he would weave such a web as all their power should never be able to undo And thereupon in a deep revenge brought the Lombards into Italy Thus if the generous of all other injuries can least bear disgraces can it possibly be imagined but that if we speak contemptibly of Gods power if undervaluingly of his Wisedome if complainingly of his provisions if murmuringly of his providence or if impatiently of his corrections but that we do all things that we can to disgrace him and that he will be highly provoked for the same Christ freely discovering himself to all that truely seek him WHen Ennius sought his Friend at his house and asked his servant where his Master was the Master said to his servant Tell him I am not at home Which speech Ennius over-heard but took the answer from the servant Next day the same Man comes to Ennius his house and asked his servant where his Master was Ennius spake aloud Tell him I am not at home What sayes he will you deny yourself with your own tongue Why not said Ennius I believed when but your Man told me you were not at home and will not you believe me which say so myself Thus the Ministers and servants of Iesus Christ should shew Christ to all that diligently seek him but if there be any such as that servant which denied his Masters presence when he knew where he was as some which for belief in God bring Men to Romanam Ecclesiam Catholicam the Romane Catholick Church for Faith in Jesus Christ to Papa non potest errare the Pope cannot erre yet Christ is like Ennius he cannot deny himself he shewed himself to those wicked trayterous Iews that sought his life and surely he will make a gratious discovery of himself to those that truely seek him Sin to be looked on as it is fierce and cruel IT is usual with us to conceive of a Lyon or a Bear or a Dragon as indeed they are fearfull and terrible beasts but if we should see them painted on a wall they would not in the least dismay us though the Painter should use and bestow the best of his Art and the utmost of his skill in the laying of his colours to make them look most fierce And why because we know they are but painted And thus it is that the most of men look upon Sin as a dead thing onely painted out by the Oratory of witty Preachers and therefore they are nothing at all troubled But if they should chance to meet a living Bear or Lion in some open place gaping and ready to devour it would amaze them Just such is Sin of a murthering destroying Nature let every Man labour to see the life of it the danger of it the fierce gaping mouth of it and then it will make them to run for safety by repentance The book of Scripture to be preserved above all other books FRancis the first King of France questioned Budeus a good Scholler of his time that if all the Volumes in the World were doomed to the fire what one would he have his answer was Plutarch's works because they had the impression of all sciences And Thomas Aquinas chose rather to have Saint Chrysostome on Saint Matthews Gospel then the huge City of Paris Here now was a couple of Schollers choice But if the like Quaere were put to a sincere downright Christian his reply would be Epistolam Creatoris ad Creaturas the Epistle of the Creator to the Creature i. e. the book of holy writ not Lipsius de Constantia not Seneca de tranquillitate animi nor Boethius de consolatione animae would he make choice of but the holy Scriptures knowing very well that in them he shall find the way to everlasting life Sin and the Sinner very hardly parted OBserveable is the story of Phaltiel David had married Michol Saul injuriously gave her to another When David came to the Crown and was able to speak a word of command he sends for his wife Michol her husband dares not but obey brings her on her journey and then not without great reluctancy of spirit takes his leave of her But what Was Phaltiel weary of his wife that he now forsakes her No he was enforced and though she were gon he cast many a sad thought after her and never leaves looking till he sees her as far as Bahurim weeping and bemoaning her absence Thus Carnal and Unregenerate Men though for fear or some other Reasons they shake hands with their Sins yet they have many a longing heart after them they part and yet they are loath to part assunder Hence it is that as the Merchant throws away his goods in a storm because he cannot keep them So they in the times of sicknesse and distresse when the Sea grows high and the Tempest rageth when they begin to apprehend what Death is and what Hell is and know unlesse the Vessel be leighed they cannot be safe then they are hard at work heave overboard their Usury their drunkennesse their swearing and such like stuffe not out of hatred to them but love to themselves For if they could but continue in their Sins and be saved when they have done they would never part with them all How it is and why God loves us THe Ethnicks feign that their Gods and Goddesses for some lovely good loved certain Trees Jupiter the Oak for durance Neptune the Cedar for stature Apollo the Laurel for greennesse Venus the Poplar for whitenesse Pallas the Vine for fruitfulnesse But what should move the God of all gods to love us poor Wildings in this Fools Paradise here below Trees indeed but such as Saint Jude mentions corrupt fruitlesse twice dead and pluck'd up by the roots S. Bernard resolves it in three words Amat quia amat he loves us because he loves us The root of Love to us lieth in himself and by his communicative goodnesse the fruit is ours Naturall perswasions the invalidity of them in the point of true believing A Roman writ to Tully to inform him in something concerning the Immortality of the Soul Tully writ
not partly on one and partly on another but he bestowes all himself on every one and expects that every one should do the like unto him Excesse of Apparrell condemned WHat heavy things are thundred against those curious Dames of Ierusalem by the Prophet Isaiah who being himself a Courtier inveighs as puncutally against the Noble vanity of Apparrell as if he had late viewed the Ladies Wardrobes And our Saviour finds fault with the Scribes that loved to go in long cloathing But to come nearer In the year 1580 great ruffs with huge wide sets and cloaks reaching almost to the ancles no lesse comely then of great expence were restrained here by Proclamation saith Mr. Cambden And need we not the like Law now when so many Prodigals turn Rents into ruffes and lands into lace singulis auribuâ— bina aut terna pendunt Patrimonia as Seneca hath it hang two or three Patrimonies at their ears a pretty grove upon their backs a reasonable Lordship or living about their necks from whence both S. Cyprian and S. Augustine drew up this conclusion That superfluous Apparrel is worse then Whoredome because Whoredome onely corrupts Chastity but this corrupts Nature God to be seen in the works of the Creation A Godly Antient being asked by a Prophane Philosopher How he could contemplate high things sith he had no books wisely answered That he had the whole World for his book ready open at all times and in all places and that he could therein read things Heavenly and divine And most true it is that God is to be seen and admired in the works of the Creation there 's not a Flower in the Field not a pile of grasse we tread on but sets forth God unto us in very lively colours so that not to see him is to incur the curse he hath denounced against such as regard not the work of the Lord i. the first making neither consider the operation of his hands i. the wise disposing of his Creatures for our good Esay 5. 12. To keep close to the Word of God in seeking after Christ. IT is the observation of a good Man now with God That the Wise-men travelling to find Christ followed onely the starre and as long as they saw it they were assured that they were in the right way and had great mirth in their journey but when they entred into Ierusalem whereas the starre led them not thither but unto Bethlem and there would be instructed where Christ was born they were not onely ignorant of the place Where but they had lost the sight of the Starre that should guide them thither Whereof we learn in any case that whilest we be going to learn Christ to seek Christ which is above to beware we lose not the Star of Gods Word which onely is the mark that shews us where Christ is and which way we may come to him These are the good Man 's own words whereunto may be added That whereas David made the Word of God a lanthorn to his feet and a light unto his paths we would not suffer our selves to be led aside by every ignis fatuus every false fire that presents it self unto us but to keep close to the Word of God which will bring us to the Knowledg of Christ here and the full enjoyment of him hereafter What it is to trust in God really and truly THere was a King of this Land that being engaged in Warre sent to the Generall of his Army to spare such a City yet he had a command under the broad Seal and the King 's own hand to do it and to disobey his warrant was death but withall the King gave him private instructions to destroy the City and in so doing he would save him harmlesse The Generall did so and trusted the King for his life so that if he had failed him he had been utterly destroyed Thus if a Man be brought to such an exigent if he will trust God in such a case as wherein if he fayl him he is undone so to lean upon God that if he slip away he sinketh so to be unbottom'd off himself and every Creature so to cast himself upon God that if he step aside he is like to perish this is to trust in God really and truly The monstrous Sin of Ingratitude Q. Elizabeth in a letter of hers to Hen. 4th King of France amongst many other expressions hath this upon the sin of Ingratitude That if there were any unpardonable sin in the World such as the sin against the Holy Ghost it was Ingratitude Call me unthankfull said another and you call me all that naught is And without all doubt such a Vice it is that Nature frowns at though she smile at many others Nay It is a Monster in Nature a Solecism in manners a Paradox in Divinity an ugly sinl Insomuch that Christ himself joyned the Evill and unthankfull together Luke 6. 35. How it is that Faith is said to be made perfect by Works AS one that professeth That he hath an art and that he is able to do this and that by his art Now if he make up some exquisite piece of Workmanship by that he is said to make good his Art Or as when we say such and such Trees are good because they have sap in them they are not dead Trees yet for all this the Tree is made perfect by the fruit So Faith by Works is made perfect Not that works put life into Faith the sap must first be in the Tree and then it bringeth forth fruit so there must be first a life in Faith and then it bringeth forth good works So that when it is said Faith is made perfect by Works the meaning is that Faith is made good by Works that Works declare Faith to be right as the Fruit doth declare the Tree to have sap How to make tryall of Faith whether it be right or not TAke a cup of Wine and if you would know whether it be good or not drink it off but if it heat you not warm you not at the Hearâ— quicken you not nor in any way revive your spirits you will say It is â—aught flat and dead had it been good Wine it would have done all this Then if you come to Plants and find no fruit nor leaves you say This plant is dead If you come to take a dram of Physick and it do not work you say It is bad Physick And so if you take leaven and put it into the dough if it sowr not the lump you say it is a dead leaven a counterfeit Thus if a Man find not Faith in the operation thereof that it works not a generall change in the Soul that it fire not the heart with love to Christ if there be no life in it then let such a Man know that he is deceived his Faith is not right not effectuall not any way
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