things 558. Worldly honours and greatnesse their vanity to be considered 571. Men in the midst of their worldly contrivances prevented by death 646. Worldly-minded men little think of Heaven and why so 663. The vanity of Worldly greatnesse 667. The danger of trusting to Worldly greatnesse in time of distresse 6. Dulnesse and drowsinesse in the service or Worship of God reproved 173. The anger or Wrath of God best appeased when the Sinner appeareth with Christ in his arms 99. Y. THe folly of Youth discovered and reproved 187. The time of Youth to be given up to God 250. Youth to be catechized 422. Youth to be seasoned with grace not giving the least way to the Devil 507. Z. ZEal and Knowledg must go hand in hand together 15. Zeal in Gods service made the Worlds derision 51. Zeal Anabaptistical condemned 179. Preposterous Zeal reproved 197. Want of Zeal in the Cause of God reproved 251. Men to be Zealous in God's Cause 252. To be Zealous for the honour of Jesus Christ as he is the eternal Son of God 379. The danger of immoderate Zeal against those of another Judgment And how so 385. The Zeal of Heathens of their false gods condemning that of Christians to their true God 411. Virgil. Eclog. 3. In praefat Reg. Aluredi ad leges suas Sr. H. Spelman in concil Aul. Gellius in noct Attic. Psalm 119. Is. Bargrave Parliament-Serm 1624. Apoc. 1. 8. Pont. Diaconus in vita ejus ut est vidâ—re in â—p praefixâ operibus ex edit Sim. Goulartij House of mourning or Fun. Seâ—mâ—ns Quae sensu volvuntur vota diurno Tempore nocturno reddit amica quies Claud. Conr. Zvingeri Theat hum Vitae Paul De Wann Serm. de Tempt Speculum Exemplorum Peccati mortificatio Diaboli flagellum Sedul Hybern Mart. ab 〈◊〉 Norvarri Concilia in â—ap de oratione horis canonicis In Dialogo ad Luciferium Non vox sed votum c. Esay 6. 5. 5. Psalm 4. 1. 2. Aver Metaph. Thales Miles Foelix criminibus nullus erit diu Ausonius Plin. nat hist. lib. 8. cap. 11. Sir Rob. Dallington's Aphorisms Ingens mole sua c. Plin. nat hist. Lib. 8. Chap. 25. Experientia docet Militem privatum non solum debere esse volentem c. Zenoph Cyropaed Lib. 2. Iean Bodin de la Republique Justitia Remp. firmat Ant. Bonfinius Lib. 3. rerum Hungar. Jer 22. 15. Lib. 7. Chap. 28. I. White Serm. at St. Paulâ—s London 1612. Flectitur iratus voce rogante Deus Ovid. Psal. 50â—â—5 Rich. Holdsworth Serm. at St. Pauls Lon. 1624. Videmus Dâ—um per Christum c. Fulgent D. Staughtons Sermon Haud ullas portabit opes Acherontis ad undas Propert. Matth. 4. Mark 8. 36. B. White Serm at St. Pauls London 1617 Exiguâ— percussus fulminis ictu Fortior ut possit cladibus esse suis. Ovid. ep Deuâ— 21. 7. Eph. â—â—dal Ser. at Mercers Chappel London 1642. Paâ—â—m te poscimus omnes Tho. Fuller Holy State ubi virtus discretionis perditur c. Greg. lib. 3. moral Rich Stainihurst de rebus Hybern Rom. 6. 12. Jos. Shute Sermon at S. Mary Wolnoth Lâ—mbardsâ—â—eet London 1619. Iohn 14. 2. R. Skinner Serm. at Court 1626. Via divine via 〈◊〉 R. Stock Serm. at Alhallowes Breadsâ—â— Lon. 1616. Rev. 6. 10. Psal. 125. 3 Tempus 〈◊〉 tempus opportunum Edw. Wilkison Serm. at St. Pauls Lond. 1639. D. Price Serm. at Christ-Church Lond. 1620. 1 Joh. 3. 20. 1 Cor. 2. 11. Plutarch in vitâ Alexandri Jos. Shure Serm. at St. Pauls Lond. 1619. Act. 20. Nihil in vitae durabile non opes non honores non potentia c. Const. Minos Annal. Com. in Matth. chap. 13. Boys Postills Terras Astrâ—â— reliquit Luk. 18. â— Plutarch in Apophthâ—gm Ant in Melissa p. 2. Serm. 33. T. Westfield Serm. at St. 〈…〉 Lond. 1641. Psal. 120. Numb 13. Iohn Boys 〈◊〉 Mar. Luth. in loc com de Christo. Plus vident oculi quâ—m oculus Joh. I. 1â— Th. Gataker's Parley with Princes Nulla fides piâ—tasque viris c. Th. Gaâ—aker's True Contentment in God's way a Sermon 1619. Job 1. 21. 〈◊〉 tellus domus c. Horaâ— câ—â— 2. 3. 〈…〉 Evang. Eccles. 8. 11. Th. Gataker's Appeal from Princes to God Carcer ejus est cor ejus Bernard Eustath in Homeri Iliadâ— Th Gataker's Gain of godlinesse Seneca de benefic Virtutibus aâ—rum vilius Horat. B. Hall occasionall Meditat. Vilius argentum est auro Horat. B. Hall ut antea In promptu causa est c. Ovid. Variam semper dant otia mentem Lucan Serm. in divites 〈◊〉 I. Boys Sermont 〈…〉 Bedae hist. lib. 3. cap. 6. Jam. 2. 16. R. Holdsworth Serm. at S. Peter poâ—r Lond. 1630. Verbis non solvendum est quidquam Terence Iâ— lib. de 〈◊〉 Iâ—d D. Featly Clavis mystica Divide impara Machiav Mark 3. 24. Plinius 〈…〉 Sueton hist. Xyphilinus house of mourning Discite in hoc mundo supra mundum esse c. Ambros. lib. de Virg. Lib. 1. epist. 15. ad Atticum Preface to the B. of Winchest Serm. Res tua tunc agitur c. In lib. Antiquit. 1 King 3. 26. Cuspinianus Christ. â—onse cae Quadragâ—sâ—ma Delirant Reges plectuntur Achivi Plutarch in Convi Diogen Laert in Vita Psal. 55. Sine caede sanguine pauci Descendunt Reges sicca morte Tyranni Juvenal Ammian Marcellin D. Featly Sermons Et quae non fecimus ipsi vix ea nostra voco Xenoph. cyro 〈◊〉 lib. 3. D. Featly ut antea Si Christum discis satis est 〈◊〉 â—aetera nâ—scis Plinii nat hist. lib 8. cap. 17. Rob. Dallington's Aphorisms Nec â—nim lex justior ulla est c. Ovid. Lud. â— Granada meditat Superanda omnis fortuna ferendo est Virg. Macrob. Sat. lib. 2. cap. 4. D. King lect on Jonah Th. Mouffeâ—'s Insector Fuller's Holy State Clem Alexan. Paedog lib. 2. cap. 12. Mich. Jemin Com. on Prov. Deipnosoph lib. 13. Mich. Jermin ut anteâ— Ingratus vir â—â—lium est perforatum Lucianus Mich. Jermin ut antea Quae vera sunt loqui virum ingenuum decet Ephes. 4. 25. Pag. 1874. edit ult Th. Plummer a Serm. at St. Paul's Lond. 1616. Natura pauciâ— contenta Iovis omnia plena Virgil. Prov. 13. 25. Numb 23. Joh. Downham 's Warfare Solum non Coelum amatur Rhemig Rheâ— Plutarch de cohibenda irâ— Jeâ—â—m Burrough 's Heart divisions 〈…〉 R. Prior. A Serm. at the Funer of Bâ— Smith 1632. Vive memor lethi hoc quod loquor inde est Persius Plin. nat hist. lib. 10. cap. 20. Playâ—er's Serm. Mat. 12. 43. Ovid. Metam Gabr. Inchinus de quat novissimis Si nunquam moreretur c. Bern. 〈◊〉 â—52 Aristot. 〈…〉 Gal. 5. 15. Sueton in vita Cl. Nero. Walâ— Soul's ornament a Serm. 1616. Magna tamen spes est in bonitate Dei Ovid. epist. Theodoret. hist. lib. 6. cap. 22. Joh. Williams B. Lincoln Serm. at a Fast Westm. 162â— Gen. 22. 12. Numb
sword we turn them against their Master and fight against Heaven with that health wir wealth friends means and mercies that we have from thence received Gods infinite Power in the Resurrection of the Body IN Queen Marie's daies the body of Martyr's wife was by the charity of that time taken out of her grave and buried in a dunghill in detestation of that great Schollar her husband sometimes Professour of Divinity in the University of Oxford But when the tide was once turned and that Queen Elizabeth of happy memory swayed the Scepter of this State her bones were reduced to their place and there mingled with the bones of St. Frideswide to this intent that if ever there should come an alteration of Religion in England again which God forbid then they should not be able to discern the ashes of the one from the other Thus Death hath mixt and blended the bodies of men women and children with the flesh of beasts birds and serpents hath tossed typed and turned their ashes both into aire and water to puzzle if possible the God of heaven and earth to find them again but all in vain He can call for a finger out of the gorge of an Eagle for a leg out of the belly of a Lion for a whole Man out of the body of a Fish If the devill or thy corrupt reason shall suggest that this is impossible make no other answer but this God is omnipotent God is infinite Fears of the losse of Gospell-light more at home than from abroad POpe Silvester when he was bid to beware of Ierusalem for that whensoever he should come thither he should surely dye he thereupon flattered himself that he should then live long enough for he was sure that he should never trevell thither little thinking that there was a Church in Rome of that name into which he had no sooner set his foot but he met with his evill Genius as Brutus did at Philippi and suddainly ended his wretched daies Now it is not Rome in Italy which we so much need to fear but Rome in England not Amsterdam in Holland but Amsterdam in England The Popish faction on one side and the Schismaticall party on the other side both of them fire-balls of dissention in the State and of schim in the Church to set all in a combustion Zeal and Knowledge must go hand in hand together PHâ—â—ton in the Poet takes upon him to drive the Charriot of the Sun but through his inconsiderate rashnesse sets the world in a combustion What a Horse is without a Rider or a hot-spur'd Rider without an Eye or a Ship in a high Wind and swelling sail without a Rudder such is Zeal without Knowledge Knowledge is the eye of the Rider that chooseth the best way the bridle in the hand to moderate the pace the rudder in the ship whereby it is steered safely St. Bernard hits full on this point Discretion without zeal is slow-paâ—ed and zeal without discretion is strong-headed let therefore zeal spur on disâ—retion and disoretion reyne in zeal Not so much the quantity as the quality of Devotion accâ—ptable to God IT is said of Saul Duobus annis regnavit that he reigned two years over Israel when notwithstanding according to the computation of men he reigned twenty but the Scripture reckons onely upon the dates of grace not counting those at all which either went before or followed after A Musitician is commended non tam multum sed tam bene not that he played so long but that he played so well And thus it is not the daies of our life but the goodnesse of our life not the length of our prayers but the fervency of our prayers not the measure of our profession but the sincerity of our profession that is acceptable unto God Almighty The deceitfulnesse of Riches HEe that sees a flock of birds sitting on his ground cannot make himselfe any assurance that therefore they are his own and that he may take them at his pleasure Thus he that hath riches and thinks himself fully possessed of them may be deceived and soon deprived of them a small spark of fire may set them flying a thiefe may steal them an unfaithfull servant may imbezle them a souldier a wrack at sea a bad debtor at land there 's a hundred waies to set them packing They have wings and hop from branch to branch from tree to tree from one man to another seldom to him that is the true owner of them Glory is to be given to God onely and why so THat workman should do ill who having built a house with another man's purse should go about to set up his own Arms upon the front thereof and in Iustinian's Law it was decreed That no workman should set up his name within the body of that building which he made out of another man's cost Thus Christ sets us all at work it is he that bids us to fast and pray and hear and give almes c. But who is at the cost of all this whose are all these good works Surely God's Man's poverty is so great that he cannot reach a good thought much lesse a good deed All the materialls are from God the building is His it is His purse that paid for it Give but therefore the glory and the honour thereof unto God and take all the profit to thy self God must be loved for himself onely YOu shall have a man scrape and crouch and keep a do with a man he never saw or knew before one that he is ready it may be when his back is turn'd to curse but yet he will do this for his almes for his gain to make a prey a use of him some way or other this man loves his almes loves his prey loveth his bounty but all this is no argument of love to the man Thus for a man to make towards God and to seem to own him and to be one of the generation of those that seek his face to addresse himself in outward conformity and many other things by which another may if he have no other ground judge charitably of him yet all this is nothing except a man may discern something that may give him a tast that his spirit doth uprightly and sincerely seek God that he loveth God for God himself that he loveth Grace for grace it self he loveth the Commandments of God because they are God's commandments c. And thus it is that our love our desire after God must be carried sincerely not for any by and base respâ—cts whatsoever Every motion towards God is not a true motion towards God THere be many things that move and yet their motion is not an argument of life A Windmill when the wind serveth moveth and moveth very nimbly too yet this cannot be said to be a living creature no it moveth only by an external cause by
man will not gain or desire to gain so much as a shoo-string or a shoo-thread by prophaning the Sabbath with the Sidonian Merchants by fraud or deceit by oppression or extortion by biting usury the devills brokery by rifling and plundering or by any other unlawfull or indirect means that the devill may not one day say that he hath made him rich as he said sometimes to our Saviour Omnia 〈◊〉 tibi dabo All these will I give thee c. Riches oft-times prove pernicious to the owners thereof QUintus Aurelius in the daies of Sylla that Sylla of Rome had a fair Grange that lay commodious to some great one for love whereof he was attainted and killed amongst them that were put to death whereupon he cryed out when he saw his name in the paper Fundus Albanus me perdidit Out alaffe it is my land that I have at Alba and not any offence that I have done that is the cause of my death And is not this the case of many a man amongst us hath not many a man suffered for his means sake It is a common saying that when any man is in trouble his means will hang him Who were they that heretofore were robbed and plundered were they not the ablest and the richest of the land Did you ever hear of a poor Malignant It was the hainousnesse of the wealth not the hainousnesse of the fact that hath undone many a good Family So pernicious prove richâ—s many times to the owners thereof The security of a good Conscience THough the World should rattle about his ears a man may sit merry that sits at the feast of a good conscience nay the child of God by the vertue of this in the midst of the waves of affliction is as secure as that child which in a shipwrack was upon a plank with his mother till she awaked him then securely sleeping and then with his pretty countenance sweetly smiling and by and by sportingly asking a stroak to beat the naughty waves and at last when they continued boysterous for all that sharply chiding them as if they had been his playfellowes O the innocency O the comfort of peace O the tranquillity of a spotlesse mind O the serenity No Spanish skie so clear as a good conscience Not to mourn for losses because all is made up in Christ. SEneca tells a Courtier that had lost his son Fas tibi non est salvo Caesare de fortunatua queri c. That he had no cause to mourn either for that or ought else so long as his Soveraigne was in safety and he in favour with his Soveraign he had all things in him and he should be unthankfull to his good fortune if he were not cheerâ—ull both in heart and look so long as things stood so with him as they did How much better may it be said to every true Christian let his wants and his crosses be never so great his afflictions never so pressing his necessities never so biting that he hath little cause to mourn for them so long as he is in grace and favour with God he hath all things in Him and so long therefore he is happy and he have nothing else beside him An ill tongue never speaks well of any one IT is commonly known that Scarabs and flies swarm to the galled part of a poor pack-horse and there sit feeding upon that worst part of his flesh not once medling with the other sound part of his skin Even thus do malitious tongues of Detractours if a man have any infirmity in his person or actions that they will be sure to gather unto and dwell upon whereas his commendable parts and well deservings are passed by without mention without regard And what do they get by it It must needs be a filthy creature that is alwaies feeding on stinking carrion It is the glory of a Christian to passe by offences and injuries ONe Vitus Theodorus a German Divine sends to advise with Melancthon what he should do when Osâ—ander preached against him Melancthon writes to him and beseeches him for the love of God yea chargeth him that he should not answer Osâ—ander again but that he should hold his peace and make as if he heard nothing Vitus Theodorus writes back again that this was hard to do yet he would obey And thus must every good Christian do he must not be too hasty to oppose oppositions not be like those Salamanders that are never well but when they are in the fire of contention but go on patiently in a constant way resolving to bear what he meets with rather to suffer an hundred wrong than return one and then God at length will make his righteousnesse break forth as light For it is the onely valour to remit a wrong and the greatest applause that a man might hurt and would not Little sins if not prevented bring on greater to the ruine of the soul. THieves when they go to rob a house if they cannot force the dores or that the wall is so strong they cannot break through then they bring little boyes along with them and these they put in at the windowes who are no sooner in but they unbolt the doors and let in the whole company of Thieves And thus Sathan when by greater sins he cannot tell how to enter the soul then he puts on and makes way by lesser which insensibly having got entrance set open the doores of the eyes and the doors of the ears then comes in the whole rabble there they take up their quarters there like unruly souldiers they rule domineer and do what they list to the ruine of the soul so possessed The sense of sin is an entrance to the state of Grace IT is a sure signe that a man is awaked out of his sleep when he discovereth and seeth the errour of his dream and a sure signe of health when a man is able to tell his disease In the drawing up of water out of a deep well as long as the bucket is under water we feel not the weight of it but so soon as it commeth above water it beginneth to hang heavy on the hand When a man diveth under water he feeleth no weight of the water though there be many Tuns of it over his head whereas halfe a tub-full of the same water taken out of the River and set upon the same man's head would be very burthensome unto him and make him soon grow weary of it In like manner so long as a man is over head and ears in sin he is not sensible of the weight of sin it is not troublesome unto him but when he beginneth once to come out of that state of sin wherein he lay and lived before then beginneth sin to hang heavy on him and he to feel the heavy weight of it So so long as sin is in the will the proper
the King having gotten a wound by a poysoned Dagger she sets her mouth to the wound to such out the poyson venturing her own life to preserve her Husbands Such is the strength of a true Christians love to Christ that were it to suck poyson out of Christs wounds it would be contented so to do as when Christ his Church his cause his people are smitten and wounded by the poysonous tongues of blasphemers the rayling tongues of licentious libertines the hellish fiery tongues of a rebellious generation and a good Christian is willing to draw it all upon himselfe to take it off from Christ and that Christ may have the glory he careth not what he undergoeth Self-tryall smoothes the way to all other tryals BIlney a Martyr in Q. Maries dayes tryed his finger by himselfe in the Candle before he tried his whole body in the fire at the stake If thou hast run with the footman faith God by the mouth of the Propheâ— and they have wearied thee then how canst thou match thy self with Horses Jer. 12. 5 How shall our faith abide the â—iery triall by others if it have never been put to the fiery trial by our selves How shall that faith try a match with horsemen smile at torments stare a disguised death in the face that never yet tried a match with footmen that never tried it selfe in private that never strugled with naturall corruptions Surely selfe tryal will pave the way smooth to all other tryals And that man will never abide to be tryed at a bar or stake that is loath to be tryed in his Closet or his Chamber Adversity seeks God IT is reported that when on a time the City of Constantinople was shaken with a terrible Earthquake many Houses were overthrown and with the fall many people perished The whole City is hereupon so amazed and every one so remembred to think on God that they fall to their publique devotions the Churches were thwack'd full with people all men for a while were much amended Justice commutative and distributive both advanced the poor relieved Justice exalted Lawes executed no fraud in bargaining it was become a very holy place but when God held his hand from punishing they held their hearts from praying when his wrath ceased their Religion ceased also And was it not alike in the civill Wars of France after the putting forth of that Act or Edict Ianuary 1561. and in the second and third years of those Wars such as were of the Religion then groaning under the heavy cross of poverty oppression and war how devout were they towards God very carefull in their waies glad to hear any preach the Word and glad to receive the Sacrament any way but when the third peace was concluded which seemed a very sound peace and the Rod was now thought to be removed afar off such carelesnâ—sse and security overgrew the hearts of all and in the Protestants there was so cold a zeal Tanta erat Religiosorum taediosa curiositas c. and that within less then two years that a Sermon plainly made with good grounds of Divinity was not thought to be worth the hearing unlesse it were spiced with Eloquence or flourished over with courtly expressions Nomine mutato dâ— nobis fabula The case is ours witnesse that Marian persecution when so many of the dear children of God mounted like Elias to heaven in fiery Chariots What prayers were made within the Land and without and what coldnesse benummed some hot ones of that time not long after Call to mind that miraculous year of 88. How did the piety of our Land exceed at that time young and old then came together into the Courts of the Lord Sabbaths were then sanctified week-dayes well spent How did the people flock to Church It might have been written in golden letters over every Church-door in the Land Cor unum via una such was the unity such was the uniformity of their devotions at that time but with the cold of the winter their devotion grew cold too and many moneths had not passed but as in few things some were the better so in many things a great deal worse To come yet downwards Anno 1625. to omit others The chief City of our Kingdom being struck with the plague of Pestilence seemed no other then a dreadful dungeon to her own a very Golgotha to others What then The King commands a Nineveh-like humiliation with what eagerness were those fasts devoured What loud cryes did beat on all sides of the Gates of Heaven and with what inexpectable unconceivable mercies were they answered Suddainly those many thousands were brought down to one poor unite not a number then was all the fasting and mourning turnd into joy and laughter To come yet lower to this very year this very day How hath the Sword devoured and whilst it did so how did the people unite and associate but when it seemed to be but a little sheath'd what remisness what divisions were found amongst us It is so and it is not well that it is so It is a reproach to some No Penny no Pater-noster it is a shame to us No Plague no Pater-noster no punishment no prayer Carnall and spirituall men their difference in doing good AN Organ or any other wind-instrument maketh no Musick til there be breath put into it but a stringed Instrument as the Lute or Viol yeeldeth a pleasant sound even with the rouch of a finger And thus a carnal man that is dead in sins and trespasses must have a new life breathed into him by the blessed spirit of God before he be able to set forth the praises of his Maker whereas one that is spiritualized one that is furnished with the graces of the spirit doth good and receiveth good upon the least touch of the spirit is a Trumpet of Gods glory upon the least occasion that can possibly be offered Faith makes us partakers of every good thing in Gods Ordinances LOok but on a Conduit that is full of water now a man that would fill his vessel must bring it to the Conduit set it near the Cock but yet that is not enough if that be all and he do no more he may go home again with an empty vessel and therefore he that would fill his vessell when he hath brought it to the Conduit and set it under the Cock he must also turn the Cock and then the water runs forth and fills his vessel So Christ is the Conduit of all grace and goodnesse the Fountain of living waters he that would be spiritually filled must come to him his Ordinances the Word and Sacraments are the Cocks of this Conduit so that a man that would be filled must not onely go to Christ but to Christ in his Ordinances and that is not enough neither when he is come to them he must turn them But how must that be done the Well is deep and I
are very rare Companions The event of War uncertain A Murath the first Emperor of the Turks after he had got the field against the Christians at Cassova came to view the dead bodies which lay on heaps like Mountains on a sudden one of the Christian Souldiers that lay sore wounded amongst the dead seeing Amurath raised himself as well as he could and in a staggering manner made towards him falling for want of strength divers times in the way which when the Captains saw they would have put him back but Amurath commanded him to approach thinking that he would have done him honour and have kissed his feet but the Souldier being drawn nigh him suddenly stab'd him in the belly with a short dagger that he had under his coat and thus the Conqueror was conquered and died presently Did not the poor wounded Chaldeans such as were thrust through and through with the sword gasping for life rally again to the ruine of their enemies And thus when God seeth his time even a few poor despised men wounded and half dead even sinking in despair of better times at such uncertainty runs that alea Martis that die of War may recover the battel that was lost and cry Victoria having spoiled the spoylers strucken down the chiefest and the strongest and the choisest men that before prevailed and had the upper hand No true comfort but in God WHen a man walketh in the Sun if his face be towards it he hath nothing before him but bright shining light and comfortable heat but let him once turn his back to the Sun what hath he before him then but a shadow And what is a shadow but the privation of light and heat of the Sun yea it is but to behold his own shadow defrauding himself of the other Thus there is no true wisdom no true happiness no real comfort but in beholding the countenance of God look from that and we lose these blessings and what shall we gain a shadow an empty Image instead of a substantial to gain an empty Image of our selves and lose the solid Image of God yet this is the common folly of the world men prefer this shadow before that substance whereas there is not the least appearance of any true comfort but in God onely Heart and tongue to go together IT is well worth the observation what is written of the Peach namely that the Egyptians of all fruits did make choice of that principally to consecrate to their Goddesse and for no other cause but that the fruit thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is like to ones heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the leaf like to ones tongue What they did like Heathens let us do like Christians for indeed when the heart and the tongue go together then is the Harmony at the sweetest and the service best pleasing both to God and Man All Creatures subject to Gods pleasure GOd is in Heaven he doth whatsoever he will There is not any in the Heaven or Earth or Sea be it body or spirit which is not at his deâ—otion and waiteth not at his beck the greatest do him homage the smallest do him service what is greater then the Heaven yet if Ioshua pray unto him that ever-wheeling body shall cease his diurnal motion The Sun shall stand still in Gibeon and the Moon in Ajalon That which cometh forth as a Giant and rejoyceth to run his course to satisfie Hezekiah and to confirm his faith shall flie back as a Coward ten degrees at once as then it appeared by the Dyal of Ahaz What is ruder or more unfit to be dealt withal then the Earth yet at his pleasure he shaketh both Earth and Sea What is more pure a more excellent and subtile essence then the Angels yet he hath bound up four of them in the River of Euphrates and although they be prepar'd at an hour and at a day and at a moment and at a year to slay the third part of men yet these Angels cannot stir until that they be loosed by his special commandement Unconceivable is his Majesty unestimable is his power the highest things and the lowest the greatest and the weâ—kest do obey him The inconsiderate Multitude WE see by experience that dogs do alwayes bark at those they know not and that it is their Nature to accompany one another in those clamours And so it is with the inconâ—iderate multitude who wanting that vertue which we call honesty in all men and that especial gift of God which we call Charity in Christian men condemn without hearing and wound without offence given led thereunto by uncertain report onely which K. James truly acknowledgeth for the father of all lies The great goodness of God in sending his Son Iesus Christ to save sâ—â—ners WIcked Haeman procured letters from Ahasâ—uerosh for the destruction of the Iews men women and children all that were in his dominions this done Hester the Queen makes request to the King that her people might be saved and the letters of Haman reversed she obtains her request freedom was given and letters of joyful deliverance were dispatched with speed to all those provinces where the Iews inhabited whereupon arose a wonderful joy and gladness amongst that people and it is said that thereupon many of the people of the land became Iews But now behold a greater matter amongst us then this There is that Chirographum that hand-writing of Condemnation the Law and therein the sentence of death of a double death of body and soul and Sathan as wicked Haman accuseth us and seeks by all means to make good his charge against us But yet behold not any earthly Hester but Christ Iesus the Son of God is come down from his Father in heaven hath taken away this hand-writing of condemnation cancelled it on the Cross and is now ascended into Heaven and there sits at the right hand of his Father and makes requests for us and in him is his Father well pleased and yieldeth to his request on our behalf let us then as the Persians the people of that Country became Iews in life and conversation become Christians turn to Christ embrace his doctrine and practise the same unfeigâ—edly Wantonness in Apparel reproved SUrely if it be a shame for a man to wear a paper on his hat at VVestminster-Hall to shew what he hath done it is then as reprâ—achful to wear vain garments on ones back As for a man to be like a fantastical Antick and a woman like a Bartholomew baby what is this but to pull all mens eyes after them to read in Capital letters what they are vain foolish ridiculous It were to be wished that such back-papers Apparel in excess might be as odious in the eyes and hearts of men and women as those hâ—t-papers be at VVestminster and elsewhere for certainly the one tellas foul tales as the others do and could
God and having no other foundation but what was laid in Christ Iesus suffers Martyrdom whilst Denton for all his great shew plaid the Renegado and turned like a weathercock with the time But it so fell out that he which would not willingly burn for religion was afterwards unwillingly burned in the saving of his own house then on fire Thus it is a very dangerous thing for any man to rely upon his own strength the danger of self-confidence is very great it hath but one foot to stand on and therefore apt to stumble and catch a fall whereas a child of God just like a little child will desire the hand of Gods good guidance if he be to passe over the bridge of any difficulty whatsoever The Devills plot to root out Learning SAd was the condition of the Israelites under the tyrannicall government of the Philistins when they voted that there should be no smith in Israel lest they should make them swords and spears nay when the lawfull use of plowes coulters axes and mattocks instruments of husbandry were to be laid aside except they would come to their forges to whâ—t them Such is and hath been the Devills policy and of his instruments such as Iulian and the like in all ages to put out if possible the eyes of Learning and to dam up the fountains of good literature left men should make them swords and spears furnish themselves with arguments and reasons to confute and convince the Iesuiticall doctrines the Athesticall practises and Schismaticall opinions of such as are the grand sticklers and promoters of his diabolicall Kingdom Ministers of Gods Word to be constant in the preaching thereof ERnostus Duke of Luneburg caused a burning Lamp to be stamped on his coin with these four letters A. S. M. C. by which was meant Aliis Serviens Meipsum Contero By giving light to others I consume my selfe Now if he thought this to be the duty of a secular Prince how much more of a spirituall Prophet one that is set apart for the holy fâ—nction of the Ministrey to spend his strength in Gods service to preach in season and out of season never to give over but to run the race with cheerfulnesse being constant unto the end knowing that his labour shall not be in vain in the Lord. The Heart of Man author of all good and bad actions A Pollodorus dream't one night that the Scythians took him and flea'd off his skin with an intent to boyl him and as they were lifting him into the Caldron his Heart said unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is I that have brought thee to this sorrow I am the cause of all the michief that hath befallen thee And it is most true that the heart of man is the forge where all our actions are hammered out at large It is out of the abundance of the heart that the mouth speaks either good or bad The Centurion had not readier servants at command then the heart hath upon all occasions the eye ear tongue hands feet knees all of them move and are at the hearts devotion Custom of sin no excuse for the committing of sin IT is said of a prisoner that standing at the Bar indicted for Fellony was asked by the Judge what he could say for himself Truly my Lord saies he I did mean no hurt when I stole it is an evill custom that I have gotten I have been used to it ever since I knew any thing Why then saies the Judge if it be thy custom to steal it is my custom to hang up thieves So if it be any mans custom to swear upon every sleight occasion it is Gods custom not to hold them guiltlesse that take his Name in vain Is it any mans custom to whore and be drunk it is Gods custom to judge them Whatsoever the sin be there 's no pleading of custom to excuse it as that they meant no harm it was against their will c. All the fig-leaves that can be gathered and sewed never so close will not hide their nakednesse from the eyes of Heaven God will certainly bring them to judgment Peoples ingratitude to their Minister condemned WHen Homer had spent many lines in dispraising the body of Thyrsites he briefly describes his mind thus That he was an enemy to Ulysses a wise and eloquent man And there can be no more said of a bad man than this That he is an enemy to his Pastor that 's enough to brand him Vaeilli qui minxerit in Foâ—tem There is a curse pronounced against him that shall pollute the fountain cast aspersions on the Minister who like David is tuning his Harp to drive away their melancholly and they like Saul dart their Javelins the whilst at his body Whilst he is studying to apply the warm blood of Iesus Christ to their hearts they are endeavouring to vex the best blood in his heart he is taking care how to save their souls and they ingratefull men are troubled how they may vex and perplex his very thoughts which are meerly intended for their good Self-seeking men reproved IT is said of Hadrian the sixth that having built a stately Colledge at Lovain he set this Inscription on the front in golden letters Trajectum plantavit Lovanium rigavit sed Caesar dedit incrementum Utrecht planted me for there he was born Lovain watered me for there he was bred but Caesar gave the encrease who from the â—erula brought him to the Crosier of a Schoolmaster made him Pope of Rome A merry Passenger reproving his folly under-wrote Hic Deus nihil secit Here was no room for God to do any thing Thus God may be said not to be in all the thoughts of self-seeking men they do not with those Antients preface to their works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but intervert a great part of the price with that ill couple turning Gods glory into shame loving vanity seeking after lies such as in the Originall will deceive their expectations of which sort by a specialty is that smoak of popular applause which the higher it mounts the sooner it vanisheth and comes to nothing The true cause of Christian thankfulnesse PLato looking through the dim spectacles of Nature gave thanks unto God for three things First That God had created him a Man and not a Beast Secondly That he was born a Grecian not a Barbarian Thirdly That not onely so but a Philosopher also But Christians that are better bred and taught turn the stream of their thanks into another manner of channell First That God hath created them after his own Image Secondly That he hath called them out of the common croud of this world and made them Christians Thirdly and more especially That amongst those that bear the name of Christ he hath made them faithfull ones like a few quick-sighted men amongst a company of blind ones
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-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
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
Crown of glory but hath divers other titles of preheminency given unto it of which all shall be true partakers that are Godly A Crown of Righteousnesse by the imputation of Christs Righteousnesse A Crown of Righteousnesse by the imputation of Christs Righteousnesse A Crown of life because those that have it shall be made capable of life Eternal A Crown of Stars because they that receive it shall shine as Stars for ever and ever The slavery of Sin to be avoided WHen Alexander found Diogenes in his Tub and disputed with him Whether was the freer estate With Alexander to command thâ— World or with Diogenes to be confin'd to a baâ—rel The Cynick answered Latior tua potestas non felicior Thou commandest others I command my self I am a servant to the King the King is a servant to his slave yea even to my slave I am Emperour over those affections that exercise a dominion over thee And surely most true is that undeniable Axiome quot Vitia tot Tyranni Sin and slavery cannot be separated The Dog runs at the Masters whistling but for the Master to go at the Dogs commanding is a preposterous servility Great cause have we then to abandon that service which must be obsequious to the Vilest proudest basest grooms in our Family our own carnall lusts which are no better though they dwell with us then the very limbs of Belial How to use the World rightly A Servant whilest a stranger walks with his Master followes them both but when the stranger takes his leave and departs from his Master he leaves the stranger and followeth his Master Thus whilest the World doth any way concur with the Lord and conduce to the Salvation of the pretious Soul so far we may accompany it but if it once depart from that then let us give the World a Farewell follow God and have a care of our Souls Again as Almighty God by bounding and confining the waters to their proper places hath made the Sea a garment which was before a grave to the whole Earth So we by bounding and ordering our affections towards the World and actions in the World may make it a help which otherwise would be an hinderance in our way to Heaven Fac trajectitium saith S. Augustine meaning that we should employ these Earthly things to the glory of God and the good of our brethren that like provident Merchants we may have those temporals returned in Heaven by bill of Exchange into things Eternal Christianity the best Nobility HErmodius a Nobleman born upbraided the Valiant Captain Iphicrates for that he was but a Shoomaker 's sonne My bloud saith Iphicrates taketh Beginning at me and thy bloud at thee now taketh her Farewell intimating that he not honouring his house with the glory of his virtues as the house had honoured him with the title of Nobility was but as a woodden knife put into an empty sheath to fill up the place but for himself he by his valorous atchievements was now beginning to be the raiser of his Family Thus in the matter of Spiritualty He is the best Gentleman that is the best Christian The Men of Berea who received the Word with all readinesse were more Noble then those of Thessalonica The Burgesses of Gods City be not of base linage but truly Noble they boast not of their Generation but their Regeneration which is far better For by their second birth they are the Sons of God and the Church is their Mother and Christ their elder Brother the Holy Ghost their Tutor Angels their Attendants all other Creatures their Subjects the whole World their Inne and Heaven their Home John 14. 2. The Devill rewarding his Servants CHarls King of Swede a great Enemy of the Iesuites when in the time of Warr he took any of their Colledges would first hang up all the old Iesuitâ—s and then put the rest into his Mines saying That since they had wrought so hard above ground he would now make a tryall how they could work under ground Thus the Devil when the Wicked have done him what evil service they can upon Earth he confines them to his lower Vaults in Hell for evermore A sad reward to sow trouble and reap nothing but horror and vexation of spirit still bringing fewell to that Fire which must burn themselves to all eternity Every thing in specie made perfect at one and the same time in the Creation ALL Artists in what they do have their second thoughts and those usually are the best As for Example A Watchmaker sets upon a piece of Work it being the first time that ever Men were wont to carry a Passe-time in their pockets but having better considered of it he makes another and a third some ovall some round some square every one adding lustre and perfection to the first invention whereas heretofore they were rather like Warming-pans to weary us then warning-pieces to admonish us how the time passed The like may be said of the famous art of Printing Painting and the like all of them ouâ—doing the first copies they were set to go by But it was not so with God in the Creation of the several species of Nature he made them all perfect simul et semel at one and the same time every thing pondere et mensura so just so propoâ—tionate in the parts such an Elementary harmony such a symmetry in the bodies of Animals such a correspondency of Vegetals that nothing is defective neither can any thing be added to the perfection thereof Men to argue themselves into a mood of Contentment ALexander that great Monarch of the World was discontented because Ivy would not grow in his gardens at Babylon but the Cynick was herein more wise who finding a Mouse in his sachel said He saw that himself was not so poor but some were glad of his leavings Thus had we but hearts to improve higher providences we might soon rock our peevish spirits quiet by much stronger Arguments As to take notice of Gods bountiful dealing with us that we are lesse then the least of his Mercies that though we be not set in the highest form yet there are many below us that God is our good Benefactor this would bring us to that passe as to conclude with our selves Having food and rayment therewith to be content and though we were many times cut short of Creature accommodations yet this would limit our desires after them and make us rest assured that nothing is withdrawn or withheld from us which might be really advantagious to us To do good for evill A Malefactor in birth and person a comely Gentleman was sentenced to death by a Iudge deformed in body Hereupon he turned all his prayers unto Heaven into curses and revilings of the Iudge calling him a stigmaticall and bloudy Man The patient Judge for that time reprieved him still he
thoughts of God if no looking up to better things then without doubt they are unclean not legally unclean as the beasts were but really unclean in the fight of God and his â—oly Angels Wherein the true Knowledg of Christ consisteth MAry when she went in quest of her Saviour stopt not at the empty Monument but searches and follows him so far that she discovered him under the disguise of a Gardiner and then casting her sâ—lf at his feet takes possession of him with this acclamation Rabboni which is in effect as much as Thomas his congratâ—lation My Lord and my God Thus it is that true Knowledg doth not alwayes hunt objects at the view nor doth it stop at the numerous effects wrought by the Creator It is not a shallow or supersicial knowledg that God is in a general consideration the cause of all things a Creator at large but in a nearer My God my Creator So that Religion and Faith are but aery empty sounds if a Man possesse nothing of them beyond the words the fruit of either consists in their application 'T is true that Christ is the Saviour of the World so much I know but this is an uselesse truth to me if my knowledge reach no further unlesse my Faith entitle me to him and by appropriâ—ting his work be able to call him my Lord my God my Redeâ—mer c. To beware how we come into the debt of Sin A Wary discreet Traveller when he comes to his Inne calls for no more then he means to pay for though he see a great deal of good chear before him in the house yet he considers how far his purse will reach otherwise if he call in for all he sees and never take any thought of the reckoning he shall not onely run into a great deal of disgrace but of danger also So fareth it with most Men in taking up more then they are able to pay for but let every good Man howsoever hâ— sees a number of goodly things in this World which may allure him and set his desire on Fire causing expence both of time and Mony be carefull how he comes into debt especially the debt of Sin the worst of all other For though by death he may be out of the Usurers hands yet Death cannot free him from the debt of Sin neither can he escape out of the hands of a just and all-knowing God Infant-Baptism asserted A Ristotle was so precise in admitting Schollers to his Moral Lectures that he would first have them past their Wardship as thinking that their green capacities would not be mellow enough for his Ethiques till Thirty at least But Christ our Master was of another mind his Sinite parvulos Suffer little ones to come unto me and sorbid them not encouraged Parents and Supervisers of Children to enroll them in his bands his Church before they were Masters of so much tongue as to name Christ well knowing that though their narrow apprehensions could not reach the high mysteries of Faith yet in a few years their understandings being elevated with their statures would grow up to them and the accession of a little time digest those precepts which their Infancy drew in into the constant habit of a good life not â—owing themselves into any crooked postures of Error nor forgetting that streight form into which their first education brought them Grace to be communicated IF a Man had a thousand tuns of Wine stored up in a Cellar which he had no use of but should be kept up close What were any Man the better for it but if he would make a large Cistern and turn out a Conduit cock into the street that every one that passed by might be refreshed then would they commend his bounty and be very thankfull unto him So when it hath pleased God of his goodnesse to afford us the graces of his holy Spirit and we should keep them to our selves not being profitable to any in the communication of them it would be matter of rebuke and reproach untill we let the Cock run untill we tell others what God hath done for our Souls For Grace like oyl is of a diffusive nature like Mary's box of oyntment which she brought unto Christ that filled all the house with the sweet scent thereof so that God smells the savour and others receive good thereby To be patient under Afflictions because they will have an end AS an Apprentice holds out in hard labour and it may be bad usage for seven years together or more and in all that time is serviceable to his Master without any murmuring or repining because he sees that the time wears away and that his bondage will not last alwayes but he shall be set at large and made a Freeman in the conclusion Thus should every one that groaneth under the burthen of any crosse or Affliction whatsoever bridle his affections possesse his Soul in patience and cease from all murmuring and repining whatsoever considering well with himself that the rod of the Wicked shall not alwayes rest upon the lot of the Righteous that weeping may abide at Evening but joy cometh in the Morning and that troubles will have an end and not continue for ever Every Man to find out the impediments of Repentance in himself THey who have Water running home in Conduit-pipes to their houses as soon as they find a want of that which their Neighbours have in abundance by and by they search into the causes run to the Conduiâ—-head or take up the pipes to see where they be stopt or what is the defect that so they may â—e supplyed accordingly Even so must every Man do when he finds that the Grace of Repentance flowes into other Mens hearts and hath no recourse or accesse into his Soul by and by sit down and search himself what the cause should be where the Remora is that stayes the course where the rub lyes which stoppeth the grace of Repentance in him seeing they that live it may be in the same house sit at the same Table lye in the same bed they can be penitent for their sins sorry that they have offended God and so complain in bitternesse of Soul for their Sins but he that had the same means the same occasions more sins to be humbled for morâ— time to repent and more motives to draw him to the duty is not yet moved with the same nor any way affected with the sense of Sin this must needs be matter of high concernment to look about him Murmuring at Gods doings the prejudice thereof IT is reported of Caesar That having prepared a great Feast for his Nobles and Friends of all degrees it so falling out that the day was extream foul tâ—at nothing could be done to the honour of the meeting with comfort he was much displeased and so far enraged at present that he willed all them that had bowes to shoot
story How that upon a time a Complaint was sent from the Islands of the Blessed to the Judges of the superiour Courts about certain Persons sent thither who formerly had lived impiously humbly intreating that this abuse thus offered unto them might speedily be redressed Whereupon these impartiall Iudges taking the businesse into their considerations found not onely the complaint to be true but withall the reason and cause thereof which was that Iudgment and sentence was passed upon them here below in this life Whereupon it oft fell out that many Persons cloathed with Honourable titles Riches Nobility and other like dignities and preferments brought many Witnesses with them who solemnly swore in their behalf that they deserved to be sent to the Islands of the Blessed when the truth was they deserved the contrary To avoid which inconveniency it was decreed by an eternal doom that for the time to come no Iudgment should be passed till after death and that by Spirits onely who alone do see and plainly perceive the spirits and naked Souls of such upon whom their sentence and Iâ—dgment was to passe that so of what estate and condition soever they were they might receive according to their works Here now was a great deal of light in a dark vault the divine eye of a meer naturall Man discovering an Heavenly truth which is That definitive sentence is not to be passed upon any here below not that any whosoever shall receive his full Reward of what he hath done whether it be good or bad till after this life be ended Good meanings of bad Men destructive THe Poets prate much of Plato's Ferry-boat that never rested to carry Men through the infernall River to the infernall place So that what was then feigned is now verified For if there be any Ferry-boat to Hell it is the thing that Men call a good Meaning This is that which carries Men and Women down to Hell by multitudes by Millions There cannot be found so many Passengers in all the boats upon any River as there are in this one Wherry wafted down to the pit of perdition Many in all Ages have had their good meanings and to this day the Iews Turks Pagans Papists the worst of them all do not want for good meanings It is the good meanings of bad Men that brings them to an evill end they think they do God good service by abusing his People but they are sure to find and feel one day what disservice they have done to God and their own Souls for ever and that their good meanings before Man shall never excuse their bad actings before God Gods readinesse to maintain the cause of his Church AS in publique Theaters when any notable shew passeth over the stage you shall have all the spectators rise up off their seats and stand upright with delight and eagernesse that so they might take the better notice of the same Thus it is that though by an article of our Faith we are bound to believe that Christ sitteth at the right hand of God the Father Almighty as a Iudge to pronounce sentence Yet he is said in the Scripture to stand upright at the sufferings of his People as at the stoning of S. Stephen either as an Advocate to pâ—ead the Church's cause or as one in a posture of readinesse to take revenge upon all her Enemies Men not to be proud of Honours and Preferments IT is Pliny's observation of the Pidgeons that taking a pride in the excellency of their feathers and the height of their flying they towr it in the ayr so long that at last they become a prey to the Hawk whereas otherwise if they would but fly outright they are swifter of wing then any other bird Thus Men that take a pride in the height of that honour whereunto they are advanced are many times made a prey to the Devil and a laughing stock to Men whereas did they but moderate their flight and make a right use of their preferments they might become serviceable to God and their Country Moderation the fore-runner of Peace IT is the observation of S. Hilary that Salt containeth in it's self the element both of Fire and Water and is indeed saith he a third thing compacted out of both It is water lest we should too much be incensed unto heat and passion It is Fire lest we should grow too remisse and chill with neglect and carelesnesse Hence is that advice of our Saviour to his Disciples Have salt in your selves and peace one with another that is as S. Paul interprets Let your speech be alwayes with grace seasoned with salt let it not be rancid or unsavoury larded with bitter and unchristian Invectives but tempered alwayes with sobriety meeknesse and temperance And then when the salt is first set upon the Table Peace as the best and choycest dish will follow after The Saints Infirmities AS all Men dwelling in houses of clay and carrying about them the earthly Tabernacles of their bodies between whiles will they nill they sleep by reason of bodily infirmity and by a kind of unwelcome heavinesse nod towards the Earth as it were pointing at their natural Element whereunto they must in a short processe of time be reduced So even the best of Gods children compassed with Flesh and bloud cannot but at times bewray their folly and unsteadfastnesse The best Artist hath not alwayes his wits about him quandoque bonus dormitat Homerus and the most watchful circumspect Christian doth not alwayes stand so fast upon his guard of Faith and a good Conscience but he may at one time or other be taken napping God onely to be trusted unto in time of distresse AS when little Children do first learn to go alone and feeling the weaknesse of their feet Nature â—eacheth them to thrust out the hand to the Wall and trust it onely for a stay unto them And thus it is that especially in times of distresse Nature and Religion teach us to trust to a stronger then our selves that we shall have help at Gods hands and that without him there is no reall true help at all none in the smooth tongue of Man nor in his fair looks not in the strength of Man nor in his Riches nor in the wit of Man that may be turned into Foolishnesse but in God alone who is able and willing to relieve his People in the time of their distresse The great heat of Ambition IT is reported of Iulius Caesar that as he passed over the Alpes in his journey to Spain he took up his quarters one night in a little poor inconsiderable Village where one of his Company came unto him asked him merrily If he thought there would be any contention in that place for the Soveraignty Whereunto he made this stout answer I had rather be the first Man here then the second at Rome Now
tryall 47. The providence of God to be eyed in all things 224. 512. God is not to be provoked to anger 16. The proud Man's Memento 565. Men not to be proud of their Lands and Livings 631. Prudentiall part of a Man to do as well as he may 653. God to be consulted at all times but more especially in the beginning of all Publique concernments 9. Publique Men to have publique spirits 32. The proposal of punishments and rewards very usefull to the bringing in to Christ 644. Punishments of the Wicked in this life nothing in comparison of those in Hell hereafter 671. The place of Purgatory a meer dream 489. Purity and the heart of Man seldome meet together 508. Q. THe vanity of needlesse and intricate Questions 61. No Quietnesse in the Soul till it come to Christ 19. The good of Quietnesse and evill of contention 331. R. RAnters Roaring Boys their Conversion to be endeavoured 358. The Ranters Religion 439. Hell broke loose by swarms of Ranters 512. How to read with profit 235. Reason must submit to Faith 125. Reconciliation with God in Christ to be made sure 290. To be made with all Men 488. Recreation the necessity thereof 247. Lawful recreation the benefit thereof 250. The high price of Mans Redemption 620. Men to labour that they be regenerated 614. Regeneration the excellency thereof 611. Carnal unregenerate Men unserviceable in Church oâ— State 534. An unregenerate Man a carelesse Man 135. Regeneration the necessity thereof 263. Regeneration the onely work of Gods Spirit 264. Corruption of Nature left even in the most Regenerate to humble them 355. To rejoyce with trembling 157. No true cause of rejoycing in this World 293. Relapses into sin dangerous 89. Gods delight in a relapsed Sinner's repentance 155. To beware of relapses in sin 279. A cheap Religion the Worldlings best Religion 42. A cheap Religion the best Religion with most Men 8. Religion and Unity the onely supporters of Church and State 16. Protestant Religion the onâ—ly comfortable Religion to dye in 21. Peace sets up Religion 48. A seeming Religion no saving Religion 61. Not lawful to fight for Religion 77. The Christians inside Religion and outside to be all one 95. Talkâ—rs and not doers of Religion condemned 98. Religion pretended mischief intended 130. 493. Religion not Reason is the square of all good actions Englands distractions as to the matter of Religion 169. Sin attendant on the best of Religious performances 170. How to walk circumspectly or Religiously 206. Religion wasted by the want of Maintenance 209. Not to give occasion that Religion be ill spoken of 258. Religion consisting in duty both to God and Man 398. The way of Religion irksome in the begining but comfortable in the end 417. Men to be forward in promoting the cause of Religion 435. Religion not to be made a stalking horse to policy 471. Satan's aym at those that have most of God and Religion in them 649. Truth of Religion lost as it were in the crowd of many Religions 654. Life libâ—rty estate c. to be undervalued when Religion is in danger of losing 658. Women Reformers intollerable 516. Reformation pretended deformation intended 116. Ignorant Reformers whether in Church or State reproved 580. Knowledg very useful in the matter of Reformation 4. The Church robbed of her maintenance upon pretence of Reformation 17. A bad Reformation of the Church is the deformation of the Church 26. To find out the impediments of Repentance in our selves 557. The great danger of Repentance put off till old age 552. Repentance not to be put off till old age 329. 414. 489. The true Râ—pentant Sinnâ—r's encouragement notwithstanding all his former Wickednesse 349. The great folly of late Repentance in any thing 17. 248. What true Repentance is 29. The time of Repentance not to be deferred 34. The vanity and danger of late Repentance 68. Nationall Judgments call for National Repentance 68. Repentance to be Universall 91. 154. 631. Our whole life to be a life of Repentance 95. Seasonable Repentance is safe Repentance 122. The fruits of Repentance are to be as well outward as inward 146. True Repentance will not admit of any sin 160. The prevalency of Repentant tears 167. 446. Christians not to revile and reproach one another 445. How to bear the Reproaches of Men 446. Reproaches to be born chearfully and why so 447. Reproaches and sufferings for the Name of Christ are marks of Salvation 449. Reproaches and sufferings made honourable by God 451. Faults in manners and errours in doctrine to be distinguished in the matter of Reproof 257. The Ministers partiality in the reproof of sin condemned 262. Reproofs of a Wise Man not to be sleighted 523. Ministers to be carefull in the reproof of Sinners 529. Resurrection of the dead asserted 515. Gods iâ—finite power in the Resurrection of the body 14. Resurrection of the body proved by demonstration 148. The happy meeting both of body and Soul in the Resurrection 176. The comfortable Resurrection of Gods poor people 311. Resurrection of the just asserted 406. Excellency of Resolution in the cause of God 378. Resolution in the cause of God very requisite 232. The Resolved Christian makes way through all difficulties 105. The Resolved Christian 50. 647. Restitution the necessity thereof 290. Neglect thereof condemned 479. Revenge above all other passions is of a growing Nature 80. Not to be hasty therein 545. The grand impostory of pretended Revelations 476. Reverence to be used in the service of God 25. 466. Reverence of Man more then God a true sign of a decaying State or Kingdome 211. Reward of Heaven will make amends for all 136. God regardeth and rewardeth his People 209. God rewarding the least of good done to his people 434. Faithful and seeming servants of God differenced by way of reward 461. Certainty of the good Man's reward 584. God himself the reward of all good endeavours 486. The fulnesse of reward reserved till after this life 620. The powerful effects of Rhetorical elocution 109. Gods Rhetorick in the delivery of the Law 133. Riches avail not in the day of Wrath 3. Riches honours preferments c. transitory 5. Riches the deceitfulnesse of them 15. Riches have wings 29. Riches without content yield no comfort 54. Riches oft-times prove pernicious to the owners thereof 55. Riches without grace yield no true comfort 87. Riches are snares 89. The safest way is to trust God with our Riches 95. The Vanity of heaping up Riches 99. The readiest way to get Riches is to trust God for them 128. The dangerous effects of Riches being not well used 131. Riches ill gotten seldome prosper 138. 495. How to use Riches 192. 590. Riches honours c. the Devil's bayts 201. Riches ill gotten never prosper 303. Riches beauty c. in comparison of God are lying Vanities 319. How to become true possessors of Riches 357. A blessed thing to have Riches and a heart to use them aright
Souls for trifles 504. The Soul not to be starved in the want of means 506. The Souls safety and danger 506. To be carefull in the keeping and presenting our Souls clean at the time of death 514. Neglect of the Soul reproved 528. 666. To be much more careful of the Soul then body 555. Men to set an high value on their Souls 566. Christ the proper object of the Soul 648. The welfare of the Soul to be preferred before any Worldly enjoyment whatsoever 668. How the Spirit is said to be quenched in our selves and in others 18. Every Man haunted with one evill spirit or other 208. The silent coming of Gods Spirit into the heart of Man 215. The blessed guidance of Gods holy Spirit to be implored 322. A reprobate and regenerate Man their different enjoyment of the motions of the holy Spirit 353. The motions of the Spirit in wicked Men tend onely to outward formality 354. How it is to be understood that the holy Spirit dwelleth in us 354. The comfortable art of spiritualizing the severall occurrences of the World and observing Gods providences therein 343. The supernatural workings of the Spirit 632. How to demean our selves after we are sealed by the Spirit 667. The danger of Stage-Playes 197. The lawfulnesse of Stage-Player questioned 274. The sins of swearing and blasphemy the commonnesse of them 122. Gods goodnesse to us to be a motive from vain swearing 451. To suâ—â—er any thing for the cause of Christ 633. Men to prefer suffering before sinning 650. T. A Man full of Talk full of Vanity 235. Dangerous to be seduced by false Teachers 64. More Teachers then Learners 428. Repentant tears purging the heart from pollutions of sin 295. The condition of Temporizers 25. The Temporiser described 93. Temperance cannot preserve a Mans life when God calls for it 171. To be temperate in meat and drink 429. An idle Man subject to the least Temptation 7. No Man free from Temptations 373 Sathan's subtilty in laying his Temptations 377. Temptations from within and without how to be dealt withall 672. Reall Thanksgiving to be made unto God for benefits 553. How to be truly thankfull unto God 448. Impossible but that a true Christian will be a thankfull Christian 21. Gods goodnesse satisfied with Mans thankfulâ—esse 37. The not returning thanks for Grace received is the ready way to be gracelesse 83. To be thankfull unto God at all times especially in the time of Prosperity 181. Gods goodness ought to procure Mans thankfulnesse 183. To be thankfull unto God in all Conditions 201. 225. 468. The true cause of Christian thankfulnesse 277. Good Christians are alwayes thankful unto God 279. To commit our selves to God in all things and to be thankfull to his holy Name 331. Men to be thankfull for the liâ—tle strength of Grace that God affordeth 371. Woâ—ldly thoughts and distractions in the time of Prayer condemned 2. How to discover our thoughts in preparation to Prayer 556. The very thoughts of former pleasures add to preâ—ent sorrows 86. The misgiving thoughts of a Worldly-minded man in reference to the enjoyments of Heaven 458. How the Devil is said to know our thoughts 461. Wicked thoughts to be carefully washed off from the heart 620. God's time the best time for deliverance 5. Time to be well uâ—ed 18. Shortnesse of Time will not admit of long discourse 40. Time well spent 120. Time ill-spent 128. No time to be mis-spent 587. Not to make use of the present Time dangerous 133. Gods time the best time 140. Time to be well husbanded 161. 270. Multitudes of Time-servers 200. Time present to be well husbanded 210. To take time while time serves 244. The least moment of time cannot be assured 250. Present occasion of time to be made use of 358. 369. Time mis-spent to be carefully redeemed 438. 664. How it is that a prudent Man may lawfully comply with the times 335. Government of the Tongue required 22. 372. An ill Tongue never speaks well of any one 55. Tongue prayer not the onely prayer 64. Study of the learned Tongues to be encouraged 99. A Tongue nimble to evill slow to goodnesse reproveable 103. Government of the Tongue commendable 146. The Tongue is the hearts interpreter 205. The original and excellency of the Hebrew tongue 403. The tongue for the most part a mischievous member 440. To be careful how we come under the reviling of an evil tongue 444. Men to be as well industrious in their trades and Callings as zealous in their devotions 539. Every Man to follow his own Trade 84. 33. Diligence in Trades and callings required 139. Trades and Occupations the Wisdome of our Forefathers in the invention and keeping them up 308. The poorest Man in his Trade or calling may do very good service unto God 423. Deceipt in Trade and commerce condemned 455. The danger of loose travell into forraign parts 156. The just reward of Treachery and false dealing 304. One God and three Persons in the Trinity faintly demonstrated 46. The blessed Trinity co-operating in the Righteous mans prayer 30. The myâ—â—ery of the blessed Trinity unconceiveable 286. Shadowed out in familiar resemblances 462. Many are the Troubles of the Righteous 67. Troubles not so much to be questioned how we came into them as how to get out of them 79. The Souls breathing after Christ in time of trouble 186. Faith in Christ the onely support in time of trouble 194. Easie to come into trouble hard to get out 204. Men not to run themselves into trouble 246. Troubles and vexations of spirit not to be allayed by wrong meanes and wayes 345. God onely to be sought unto for safety in time of trouble 360. Why God suffers his Children to be in want and trouble 493. Times of trouble and danger distinguishing true Profâ—ssors from false ones 562. To depend upon Gods All-sufficiency in time of trouble 676. The danger of trusting to Worldly greatnesse 6. To take heed whom we trust 82. To trust God who is the great Lord Proâ—â—ctor of â—is people 190. To trust in God onely 255. 623. God onely to be trusted unto in time of distresse 622. What it is to trust in God really and truly 643. Man not to be trusted unto 660. Every Man to speak Truth to his Neighbour 11. Truth seek no corners 140. Ministers to stand up for the Truth 147. Truth beloved in the general but not in particular 243. The telling of tâ—uth begets hatred 245. Men of all sorts of stand up for the Truth 246. God fetching testimonies of Truth out of the very mouthes of his Adversaries 498. Truth commended Falshood condemned 588. How it is that Truth doth not alwayes appear 674. Tyranny oppression murther c. are not long-lived 9. The sad condition of people under Tyrannical Government 310. Tyrants Infidels c. forced to acknowledg God 583. Tyrants raising themselves by a seeming compliance with the People 617. How it is that Tyrants are usually long-liv'd