their ordinarie and continuall passage too and fro so that one may see a verie path-way made where they use to goe about their worke If Heathenish The Vse and naturall industrie bee so forcible how mightie is sanctisied Christian labour the fruit thereof saith Salomon is sweet yea saith the sonne of Sirach Ecclus. 11.15 It is wisedome knowledge and understanding of the law from the Lord. What is the state then of the sluggard the lazie Lizzard and the luskish Lubby It is most lamentable and to be deplored even with teares of blood for his povertie shall come Prov. 6.11 as one that travelleth and his want as an armed man and in the field of tentation hee stands unarmed and unfensed and so in this his lethargicall drowsinesse the Devill serveth him saith Saint Ambrose even as the Crab doth the Oysters Pet. Martyr for as the Crab by putting a stone into the mouthes of Oysters whilest they open themselves to the Sunne and gape to take the Aire then thrusteth in his clawes and eates the meate of them so when men be given to Idlenesse and open their mindes to pleasures then the Devill putteth in filthy cogitations so that when they are not able to draw backe their shell as it were wherewith they were armed before they are devoured Hannibals idlenesse at Capua was the onely cause of the Romanes victorie against him Aegistus his lithernesse was the cause of his Adulterie Ovid. What moved Arbactus and Belochus to conspire against Sardanapalus his strange sensualitie and effeminate wantonnesse Goe therefore to the Ant Prov. 6.6 7 8. thou sluggard consider her wayes and bee wise which having no Guide Overseer or Ruler provideth her meate in the Summer and gathereth her sood in the Harvest Fl. 10. Of PATIENCE THe Greekes call this Patient Vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it sustaineth and supporteth the wearie soule in the day of calamitie Luke 21.19 It is like those two couragious Searchers that spied out the land of promise Caleb and Ioshua Num. 13.17 28 30 33. Though the Canaanites were strong and there they saw the Giants the sonnes of Anak which came of the Giants so that they were in their sight as grashoppers and the cities were walled up to the middle Region of the aire never thelesse they pronounced their suture triumph vndoubtedlie we shall conquer them So the patient man albeit deepe call unto deepe by the noyse of the Lords water-spoutes and squadrons of cares doe sound their fresh alarme yet like a brave invincible Champion he answers their martiall Taratantara with noble Nehemiah Nehem 6.11 Rom. 8.37 Shall such a man as I flie I am well able to overcome tribulation and distresse It is nothing to endure persecution it is nothing to endure famine it is nothing to abide nakednesse reproach and toylesome labour or any such things through Christ that loved us O then Nobile vincendi genus est Patientia vincit Qui patitur si vis vincere disce pati Noble is the grace of victorious Patience and therefore commended unto the Saints both by Precept and practise by precept Iam 5 8. Bee patient stablish your hearts for the comming of the Lord draweth nigh And 1 Peter 5.6 Humble your selves under the mightie hand of God that he may exalt you in due time And the practise of the Redeemed is frequent as of Isaac Gen. 22.9 of Ioseph c. 50.17 of Moses Iob 1.20 2.10 Ps 38.13 Acts 5.41 7.60 1. Cor 4.3 Heb. 10.34 Apoc. 1 9. c. 2.19 Numb 16.46 of Iob David the Apostles Steven Paul the Hebrewes Iohn and the Angel of the Church in Thyatira The end of the first Dec. Decad. 2. Fl. 1. Of TIME OCcasio saith Hippocrates est momentanea momentosa The Curetes had a bush of haite on the hinder part of the head but golden Opportunity hath it onely on the fore part whence is the Poets Motto Fugit irrevocabile Tempus Ovid met l. 7. all the gold of Opbir cannot recall one minute of Time as the Poets fable of Aeson The Sunne by his anniversary revolution maketh the day and the yeare The glorious meanes and secondarie causes of Time the Moone by her monethly course the Moneths and Quarters the Pleiades and Hyades make the seasons and the Dogge-starre the heate of the Summer all these celestiall Spheres and Rounds doe labour by their ordinarie passages to bring us this most precious Occasion O then with what Prudencie and Providence ought we to catch Grimst and embrace it Merchants bring us precious stones from Brama and Rubies from Pegu and with us they are of great value and account but laborious Phoebus bringeth a dearer lewell from a more remote region even from the end of Heaven Psal 19.6 but alas we doe not regard it And of all the parts of this orient * The bright luster of the Eastern O pals doeth figure and represent the liveliest colours of all precious stones in it you shall see the burning fire of the Carbuncle or Rubiethe glorious purple of the Amethyst the greene Sea of the Emerald c. Plin. Nat. bist lib. 37. c. 9. So doth the diligent use of Time shew you the excelle ney of many vertues and blessings Opall and precious * Pantaurus drawes all other sâ—ones unto it as the Calâ—â—ite doth steele so doth the diligent use of time bring great riches Pantaure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely this present minute is ours wherefore it is extreame doltishnesse to deferre the practise of Wisedome untill the next and to procrastinate repentance by the groundlesse hope of a few uncertaine dayes Howbeit in the nature of Time note wee this priviledge Though that which is past cannot be recalled yet it may bee redeemed by the double diligence of the wise Eph. 5.16 wherefore the penitent Redeemer of Time may be pourtrayed out in colours like Medea with two contrary affections appearing in his face in the one side sorrow for the lamentable losse of that occasion which is past and in the other side joy for the redemption of Opportunitie present Fl. 2. Of THE BREVITIE OF MANS LIFE MAN that is borne of a woman saith Iob is of few dayes Iob. 14.1 and â—â—ll of trouble The 969 yeares of Methushelah Gen. 5.27 and the extraordinarie age of Triseclis Nestor were but spithamaei dies Psal 39.5 as a spanne remooved as a Shepheard Tent what was the life of Barzillai 2 Sam. 19.32 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dreame and the dayes of Cato Major but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verie dreame of a shaddow Cic. de Senect for the life of every man hath its period and terme as saith the holy Ghost Gen. 3.18 Heb. 9.2.7 which the Poet could averre by ocular evidence Soriùs aut citiùs sedem properamus ad unam But everie ones period is not semblable not the same for there is a
is the Church of the God of Love and Kingdome of Amitie else should it bee divided and as the Lord saith Matth. 12.25 Every Kingdome aivided against it selfe is brought to desolation So certaine then amiable is the admirable residence of this sacred affection in the sanctified hearts of the godly that they need not aske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there Charitie All this therefore is written for the information and refermation if it be possible of these prodigious and malitious monsters of men who being destitute of this heavenly grace like the Salamander love to live in the fire of viperous contention that at the last they may bee brought to a sense and sight of their tragicall estate and lamentable condition that they are yet in their sinnes in the gall of bitternesse and bond of iniquitie they are strangers from the life of God and aliens from the Common-wealth of Hrael Now since this Love is so lovely and this Charitie is so charitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is it Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desinition of Charitie It is that regenerated affection of the sanctified will whereby the true Christian embraceth his sellowfaint with glorious exultation and triumphing gladnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charitie is that Ecernall Tie whereby the members of Christs Mysticall Spouse are inseparably united and conjoyned by the meanes of which intire Obligation is set a worke that brave and noble fire of Christian Zeale that Zelus amicitiae which is a compounded assection of loy and griese loy for the prosperitie of the Righteous and Griefe for their adversitie The first was in David 2 Sam. 6.14 which made him dance before the Lord w th al his might because of the spirituall tranquilitie of Israel The second was in Phine ths wife wherefore she named her childe 1 Sam. 5.21 Ichabod and said The glorie is gone from Israel because the Philistines tooke the Arke of God from them Thus the Saints of God are both the Subiect and Obiect of this celestiall affection Of the first alreadie now of the second and that for the illustration of our definition The Spirit of God Heb. 13.1 The object of Charitie calleth this renued motion of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so then materin obiecti is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the notation of the word frater uterinus but in sense more that is the party beloved is our Germane brother not onely by carnall and naturall generation but likewise yea more by spirituall and supernaturall regeneration whereby Iehoua is our Father 1 Iohn 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.16 and the new Hierusalem our Mother But the extendure of this Fraternity and Brotherhood is more perspicuous Gal. 4.26 Gal. 6.10 As we have opportunity let us doe good unto all men but especially unto them who are of the houshold of faith And which is St. Pauls Houshold of faith Deut. 5.16 17 18 19 20 21. and his all men Euen Moses Neighbour Eocod 20. from vers 12. to 18. the epiteme and summe whereof is Thou shalt love thy neighbour as thy selfe Luke 10.27 If some tempting Lawyer or lusticiarie Pharisee aske who is my neighbour the Lord Iesus himselfe answers there A certaine man in his journey from Hierusalem to Iericho was wounded of theeues â—uke 10.30 and left halfe dead The Priest and the Leuite that passed by shut up their bowels of compassion from him but a certaine Samparitane as hee iourneyed that way came where the poore distressed wight and oppressed soule lay he was touched with a sympathie and fellow-felling of his miserie and extended his warchfull paines his loving cre and mercifull liberalitie unto him and all to procure his comfortable recoverie Which now f these three was neighbour unto him that fell among the robbers Let the Lawyer answere Hee that shewed mercie an him Herein appeareth the trueth of the Apostles Allmen and the equitie of his vniuersall loue and that by an argument a minori If a stranger be a neighbour then much more our domestikes fellow-citizens c. but the first is true ergo the last at least should be so if this bastard generation would no more degenerate The proposition is plaine the assumption is prooued out of the Lawyers answer to Christ The Samaritane that shewed mercie on the robbed man ws neighbour unto him Now that the Samaritanes in generall and so consequentlie this mercifull one were all strangers to the Iewes is euident for our blessed Redeemer calleth the thankfull Samatitane Leper whom he had clensed A stranger Luke 17 18. the woman of Samaria marvelled that Christ as concerning the flesh Rom. 9.5 being a Iew would aske drinke of her which was a woman of Samaria For the Iewes said she have no dealings with the Samaritanes Iohn 4.9 Therefore as the Apostle saith Gal. 3.28 There is neither Iew nor Greske there is neither bond nor free there is neither male nor female for ye are all one in Christ lesus so there is neither American nor Indian neither Barbarian of Morocco nor In habitant of Monomotapa but all are brethren whom as we haue opportunitie wee must embrace with Charitie those that are true Saints with joy for their sanctification those that are not in the iudgement of Charitie with heartie and earnest supplications to the Lord for their true and timely conuersion Wherefore to concluded this passage with that noble practise of Plato It is written of that Moses Atticissans that when he did give almes to a poore profligate wretch his friends admired that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato that diuine Philosopher would take pittie on such a misereant but he answered Do bumanitati non homini I shew mercy on this man not as he is wicked but as and because he is a man of mine owne nature And indeed his reason was good for as Tullie saith Sanguinis conjunctio devincit homines charitate Consanguinitie is a necessaries bond and naturall motive to Charitie And if wee consider our first Parents wee shall find our selues bound though è longinquo by the same obligation for as Saint Paul saith to the too superstitious Athenians Acts 17.26 The Lord hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one blood all nations of men c. Wherefore Exod. 23.4 If thou meet thy enemies Oxe or his Asse going aftay thou shalt surely bring it backe to him againe c. And If thine enemie hunger seed him if he thirst give him drinke Rom. 12.20 for in so doing thou shalt heape coales of fire on his head And if thou wilt not obey that heathen shall rise vp at the day of Iudgment and condemne thee w ho art but a bastard Christian Now since this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this definition of lone shews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cause of Charitie what a blessed affection it is it may be demanded in the third roome 〈◊〉 〈◊〉 〈◊〉
naturall Period and there is a period of divine Prescience If a man reach to his naturall Period Titelman Nat. Philos lib. 8. c. 20. 21. then the dayes of his yeeres saith Moses Psal 90.10 are but threescore yeeres and ten and if by reason of strength they be fourescore yeeres yet is his strength then but Labour and sorrow An aged man is but a mooving Anatomie or a Living mortuarie But scarcely doth one of a thousand reach vnto this end yea of Gods owne Inheritance according to the vulgar Position Optimi quique minimè diurnant Camb. Brit. but they finish their dayes at the terme of Divine prescience which they cannot passe Lachesis is weary of spinning the difficult threed of our sinfull life By our rioting and drunkennesse chambering and wantonnesse strife and envying Fatall Atropos is enforced as it were to cut it This is our misery let us be warned of it but it is the Lord that must deliver us from it and teach vs to number our dayes Psal 90 1â— that wee may apply our hearts unto wisedome So shall the truth of the Gymnosophists Motto appeare in us The day of death is the Birth-day of vertuous soules Fl. 3. Of the SOVLES Immortalitie IN all things naturall there is one thing or other which is the spoile of it as is the canker to the Rose the worme to the Apple and the Caterpiller to the lease but the soule of man not being compounded of Physicall principley is not subject to the dissolution of the same Eccles 12.6 7. When the silver coard is lengthened and the Golden ewer and the pitcher broken at the well and the wheele at the crikeme and dust returneth to the earth as it was then the â—pirit returneth to God that gaue it Plato doth frequently ternie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. of kinne unto God and conseqaenely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. everlasting and of one selfe same nature with the immortall ones And that which Virgil writeth in his second Eclog. concerning the Drug or Spice of Assytia and the growing thereof every where Assyrium vulgò nascetur Amonum it is interpreted of some men to be meant of the Immortalitie of the Soule whereof Phocylides speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Soule of man Immortall is and never weares away With any age or length of time but liveth fresh foray Damnable then is that Atheisticall Tenent of Plinie the Naturalist that The Soule is subject to Mortality And desperate was that dying speech of Pope Paul the third Now at length I shall trie three things whereof I haue much doubted all my Life 1. Whether there bee a God 2. Whether there be any hell 3. Whether Soules be immortall O thrice-barbarous stupiditie and monstrous Incredulitie More tollerable was poore Cleombrotus that beleeved Platoes report concerning the Soules Immortalitie Thus Immortall is the Spirit and Immortall is its condition O then aspire wee unto that onely proper and blessed Immortalitie in the Bosome of the Immortall God blessed for ever Mat. 6.20 Let vs lay vp treasures for our selves in heaven where neither the moth nor canker corrupteth and where theeves neither dig through nor steals Vt corpus redimas quicqnam toler are negabis At pretium pars hac corpore majus habet For our backes wee provide Luxurious apparell for our bellies delicious dainties and for our beastes hay and provender Are not our soules much better then these Luke 10.40 Chuse therefore with Marie the better part for this better part which shall never be taken from vs. Fl. 4. Of KNOVVLEDGE LIse without Leaâ—ning saith Cato is like the Image of death Hominis mens discendo alitar 〈◊〉 〈◊〉 lib. 1. A Lord without Letters is as a trce without fruits a day without Sunne and a night without Moone or starres For this cause Literature hath beene of great value and esteeme from time to time even among Ethnickes The Athenians chose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee the Patron of their Citie and preferted Minerva because of her knowledge to Neptune for they knew there could be no greater glorie then to have a Learned Patron therefore they preferred her peaceable Olive to his martiall sword and her dragon to his Triton and that in wisedome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No riches so noble as divine Instruction It is recorded of Philip King of Maecedony that he rejoyced notso much because Alexander was borne vnto him as that he was borne in the dayes of Aristotle Alexander the Great for of his father hee received but his simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of his Maister his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his happy Philosophicall Beeing by the meanes whereof he spared Aristotles Natiue Citie And when he found among the spoyle taken from Darius the Kings Casket of Persumes he made of it a Case for Homers Iliades Pindarus for his Learning was spared and with his whole family escaped destruction Ptolemeus Philadelphus notwithstanding he had already made a great Librarie containing 50000. bookes yet he rested not contented therewith till he procured the Septuagints Translation which with him was of highest value So. doe all they love the joyous beames of knowledge 2 Cor 4.6 Gen. 1.3 in whose hearts God that coÌ„manded the light to shine out of darkenesse hath shined to gine the light of the knowledge of the Glory of God in the face of Iesus Christ For an Ignorant man as the Grecians say seeth nothing although he have eyes Now Ignorance is twofold Positive and negative The first is wilfull and damnable blindnesse the second againe is twofold including either negationem infinitantem simply denying knowledge or any aptitude to Learning as in native sooles and beastes Pravae dispolstionis et purae negationis or negationem Privantem which is subdivided into Irrationalem rationalem Irrationalis is brutish Ignorance such as was in vs and is in our Children being first borne and it is called by Iunius Ignorantia miserabilis Rationalis Ignorantia is that whereby a man may be ignorant of many things the knowledge whereof is not expedient for him For although we ought to labour for knowledge yet must it be with diserâ—tion which Plinie wanted in searching to know by reason why the hill Vesuvius burned so as it did wherefore he reaped the due guerdon of vntimely death But what the Naâ—malist wanted the Psalmist had Lord my heart is not haughty Psal 131.1 nor mine eyes losty neither doe Lexercise my selfe in great matters or in things too high for me But of those things we are bound to know the voluntaire rebellious Ignorance condemneth Let vs therefore first be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desirâ—us of knowledge and then we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learned indeed yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even taught of God Fl. 5. Of RIGHTEOVSNES IVstice in generall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conformitie with the Law of God and it is twofold uncreated