and that when we bestow our Alms it should be cum sympathia et lacrymis with tears and sympathy of grief as having a Fellow-feeling with them and bearing part of their distressed burthen so that as passion wringeth tears from them Compassion should do the like from us Folly to repent the choice of a Wife Marriage being once past WHen Caesar was to passe Rubicon against Pompey he left the Land with this Resolution That a Man could be undone but once As it is in the government of a Common-weale or in the ordering of an Army Non licet in bello bis peccare a Commander can erre but once which is a miserable happinesse overthrow and ruine following so close he cannot have leisure to be twice faulty So often-times it falls out in the choice of a Wife Men have not leave to change often once blest or curst must be for ever so for better or worse during life What is tyed by the tongue cannot be untied by the hands It will be good therefore for Men to look before they leap to be very wary in the point of Wiving For if they marry they know not whom they may for ought any Man knows mend their choice they know not when Charity attended by the certainty of Reward VVHen Alexander set forward upon his great exploits before he went from Macedonia he divided amongst his Captains and Friends all that he had For which when one of his Friends reproved him saying that he was prodigal because he had reserved nothing for himself the answer which Alexander gave was this that he had reserved much unto himself namely Hope of the Monarchy of the World which by the valour and help of those his Captains and Nobles he hoped to obtain And thus surely He that giveth to the Poor may seem to be Prodigal yet in respect of the hope that he hath of Profit he is frugally Wise Neither is his hope such as Alexander's was which depended on the uncertainty of War but such as is grounded upon the certainty of Gods Word Prov. 19. 17. Ministers to be careful in reproving Sinners IT is written of Domitian the Emperour that a boy holding for a mark a far off his hand spread abroad with the fingers severed he shot his arrows so artificially that every arrow did hit on the empty spaces betwixt the Fingers and that not any one Finger received damage thereby Such must be the care of every Faithfull Minister of Gods word how he shooteth his arrows how he placeth his words especially in the matter of reproving Sin so that the empty spaces thereof and which by Sin are made empty of all goodnesse may be hit and wounded but that he leave the Hand and Fingers that is the mind and desire of working and doing well not wronged nor impaired Whilst he fisheth for Mens Souls he must have a great care how he baits his hook too harsh an Increpation like an Axe that flies from the handle may kill a Saint when it should onely cut down the Sinner Reproof being irksome to humane Nature a violent and fierce manner in the using of it will much hinder the good successe that should come thereby Uncertainty of Worldly things IT is written of Sesostris a King of Egypt that he had his Coach drawn by four Kings which he had lately overcome in battel and one day perceiving one of them to look often back demanded the reason why he did so who returned answer I do behold and observe that part of the wheel which was lowest becomes by and by the highest and the highest lowest Cogito de mutatione Fortunae c. I note the instability of things in this World c. And most true it is that the World is at no certain now up now down and the things thereof now here anon there so that nothing is stable under the Sun Honours preferments Riches strength beauty parts all momentany and uncertain subject to alteration Nay Life it self like to the waters in the River quae velut à fontis sui origine rising from the Fountain to the heighth falls into the Mare mortuum of Death and never returneth again Christian watchfulnesse enjoyned WHen the holy things belonging to the Sanctuary were to be removed God commandeth Aaron and his Sons that there should be a speciall care had to cover them all over lest in the journey dust should any way soil them In like manner such as are the Children of God and vessels of Mercy belonging to his Sanctuary must walk circumspectly and it must be their great care while they are in the way of this life that they be covered close with a diligent Watchfulnesse otherwise the dust of Sin or the pollution of some uncleannesse will easily fasten unto them and braid even the best of their performances How the Vanity of Worldly things may be easily discerned A Man that walketh in a great mist or some thick Fog cannot perceive whence it cometh nor whither it goeth but if he go up to the top of some high hill or Mountain next adjoyning he shall soon discern that it is nothing but a vapour arising from the cranies aâ—d intrails of the Earth thickning in the clouds and vanishing in the ayre And thus it is that so long as the Earthly minds of covetous worldly men are overshadowed with the darknesse of Ignorance and thickned with a greedy desire of wordly things they cannot see perceive nor understand the things that are of God nor the Vanity and frailâ—y of the Creature but if they would take a turn or two on the top of Mount Sion and be Lifted up in their minds with holy Meditation they would soon perceive that all things of this life are sublunary and proceed from the bowels of the Earth and that all the glory of the World must passe away and come to nothing Occasion of Sin to be avoided IN the time of the Law the Nazarite was not onely commanded to abstain from Wine and strong drink but he also might not eat Grapes whether moist or dry nor any thing that was made of the Vine-tree from the kernels to the very husk Strange that suâ—h small things as these in which there could be no appearance of danger should be forbidden yet not so strange as true lest by the contentment of these they might be drawn to the desire of Wine and so be carried on to Sin Thus the remote occasion was forbidden to shew how carefull every one should be to avoid the least occasion of Sin hence is that Prayer of David Remove from me the way of Lying By the way meaning the oâ—casion of Sin And Heathen Seneca could say Qâ—antum possumus à lubrico recedamus c. As much as we can let us keep our selves from slippery places for even on dry ground it is not very strongly that we stand Christ the best
in the Word of God without any special urging of his Supream power but when it comes with a sic dicit dominus then the point is of great regard and if it be often ingeminated it giveth us to understand that we must take special notice of every clause of it In all our doings we should have our eye upon Eternity ZEuxis the famous Painter was observed to be very slow at his work and to let no piece of his go abroad into the World to be seen of men till he had turned it over and over this side and that side again the again to see if he could spie any fault in it And being upon a time asked the Reason why he was so curious why so long in drawing his lines and so slow in the use of his pensil he made this answer I am long in doing what I take in hand because what I paint I paint for Eternity As for our parts we write we read we sing we pray we labour whatsoever we say whatsoever we do whatsoever we think all is transmitted to Eternity all to be viewed by a most judicious and all-seeing eye so that no fault can escape and being viewed and considered they are to be committed either to be eternally punished or eternally rewarded VVe must labour therefore to be perfect so to live to God that we may live with God so to live on Earth that we may live in Heavan so to live for Eternity that we may live to all Eternity At the time of death to be mindful onely of Heaven CHrist perceiving his death to be neer at hand withdrew himself and would walk no more openly among the Jews And David being at the last cast of his life saith Remitte mihi ut refrigerer c. Give me leave O Lord to dispose of my self and to render thee an account of my life before I go hence and be seen no more These are Lectures of Mortality read to all of us in this world That when we are about to die we should have nothing else to do but to die we should bid these sublunary things Adieu and sequester our thoughts from the VVorld and retire into our selves to see how the case stands betwixt God and our own soules A tongue nimble to evil slow to goodness is reproveable PLiny in his Natural History maketh mention of a certain people in the Indies upon the River Ganges called Astomi that have no mouth but do onely feed upon the smell of herbs and flowers c. The truth of this may be uncertain but most sure it is that there is such a generation amongst us that when they should speak well they are like men possessed with a dumb devil they have no mouth no lips no tongue at all but if it be to blaspheme God and the King to backbite and slander their Neighbour they have tongue enough and to spare A Minister is to distinguish his Auditors SChool-masters range their Scholars into forms and though themselves be never so learned yet they read unto their several forms no deeper points then they are capable of if they should do otherwise well might they shew their learning they would shew no discretion neither would the Scholars be the better for that which they should teach them Even so Ministers must remember to distinguish their Auditors to feed some with milk some with strong meat to catechize the youth plainly and briefly to build on those that are elder and riper in years and judgement with more learning and more full instruction Hopes of Heaven are the good mans encouragement SYmphorianus a Christian young man after that he was almost scourged to death as he was dragged to death at Augustodunum met his mother upon the way But how not tearing the hair from her head or rending her cloaths or laying open her breasts or making grievous lamentation as the manner of foolish women is to do but carrying her self like an heroick Christian Lady called to her Son and said Son my Son I say Remember life eternal look up to Heaven lift up thine eye to him that raigneth there Life is not taken from thee but exchanged for a better At which words of his Mother the young man was so exceedingly animated that he went willingly to execution and cheerfully laid down his head upon the block and was decolled This is the case of every man living we go not so fast as Symphorianus did we are not yet under the fiery tryal but we are fair for it we are all going and we have not far to it Now the noble Army of Martyrs which are gone before us they call unto us from Heaven and say as the Christian and couragious mother said to her Son Remember life eternal look up to heaven see who is there the Judge of all the world that will do righteous things The brevity of our life may moderate our life IF a company that are bound out for some long Voyage should strive who should be Master and who Masters mate and who should have this or that Office they were not too much to be blamed But vvhen they are almost at home vvithin sight of Land vvhen they shall begin to strike sail to tack in all and go ashore then if they shall fall a quarrelling for places and use all the means they could make it vvere a ridiculous thing and folly So it is vvith us Time vvas vvhen the world vvas in beginning and then vvhen a man came into the world by the course of Nature he might vvell say I have a matter of six or seven or eight hundreth years to go on in my Pilgrimage before I shall end my journey and then if a Man should bestovv a little time to think vvith himself Well if I can but live to see my self the â—ather of a thousand children and so might come to people a Country c. then if a man should greet the VVorld he might be excused But novv since God hath contracted the time of our age so that as soon as vve begin our Voyage vve are ready to strike sail presently that vve have but a little time to continue here and a great deal of work to do for hereafter and novv to stand striving vvho shall be greatest vvho shall rule all to cry out of afflictions just vvhen vve are going ashore vvhen vve have as it vvere one foot in our graves is extreamly folly and madnesse Sacramental bread and wine better then ordinary THere is much water in the VVell or Spring-head it comes to us in leaden pipes or woodden troughs Now what is the leaden pipe or woodden trough more then another Nothing at all It is the water in the pipe or trough that makes them esteemed above others It is true they can do more then others but if you look upon them in the use i. e to convey the water into us then they
you which he applying to himself besought St. Augustine to strengthen him in the Truth as Christ commanded Peter Tu conversus confirma fratres which task he so well performed that with a little travell in a short space two twins were brought forth to the Church at one time Thus the VVord of God whether heard or read Non ut sonus non ut litera not as it is ink and paper not as it is a sound or collision of the Air but as it is an Instrument of God and the power of God unto salvation Rom. 1. 16. maketh the man of God perfect 2 Tit. 3. 17. It frameth and mouldeth the heart it printeth it like a stamp melteth it like wax bruiseth it like a hammer pricketh it like a nail and cutteth it asunder like a sword A good mans life preserved for the good of others RIvers of themselves would run the straightest and directest way to the Sea as being greedy to pay tribute unto their great Master the Ocean but God in his wise disposal of all things hath set here a Mountain there a hill in the way that so by turning and winding now this way now that way and going further about they might enrich the earth as they pass along with fertility and abundance Thus a good man and a good Christian man having but once tasted of Gods love O how he desires to be dissolved and to be with Christ he prayes but still with reference to Gods will that his hope may be turned into fruition his faith into vision and his love into perfect comprehension but God in his providence hath resolved upon the negative that his dayes shall be prolonged to do good unto others that he may be serviceable in his place to him and his Country The great difference of both good and bad in life and death THe Hawk flies high and is as highly prized being set upon a pearch vervel'd with the gingling bells of encouragement and carryed on his Master's fist but being once dead and picked over the pearch is cast upon the dunghill as good for nothing The Hen scrapes in the dust not any thing rewarded when she is alive but being dead is brought as a choice dish to her Master's Table Thus wicked men are commonly set in high places and prosper in this life and good men lye groveling with their mouths in the dust as the very underlings of the world but being once dead the one is cast into the dungeon of Hell the other advanced to the Kingdom of Heaven the one is into Abrahams bosom whilst the other is tormented with the Devil and his Angels Opportunities of sin to be avoided ST Augustine in his Confessions maketh mention of his friend Alipius that having resolved with himself never to look upon the Fencers prizes was up on a time through the importunity of his friends drawn along to the Theater where these bloody sports were performed protesting that he would keep his eyes shut all the while and not so much as once open them yet it so fell out that upon a sudden great shout of the people be looked about to see what the matter was whereupon he became another man and altered his former course so that his hatred to the sport was turned into love and liking of it It is opportunity we say that makes Thieves Look what a clear fountain is to the thirsty what a shade to the scorâ—hed Traveller such is occasion to a man that is accustomed to do evil He that walketh in the Sun is suâ—e to be tan'd he that toucheth Pitch shall be defilâ—â— Physitians may converse with sick men and cure them but if their diseases be dangerous contagious they will not easily adventure on them lest that in curing others they should kill themselves Vices are of the same nature and vitiouâ— persons and places are alike dangerous and therefore to be shunned How the good and the bad look upon death in a different manner A Child at School when he seeth one riding Post through the streets as if he would run over him or tread upon him cryeth out But when he perceives that it is his Father's man sent to bring him home from School all the feaâ— is past then he laugheth and rejoyceth So whilst men are in the state of nature they look upon Death as an Enemy as a spoyler as one that would bereave them of all their worldly delights but being once the sons and daughters of God by adoption then they apprehend Death as their Heavenly Father's man riding on the pale horse sent to bring them home from a prison on Earth to a place of perfect liberty in Heaven The confidence of much knowledge an argument of no knowledge THales sent the golden Tripos which the Fisher-men took up in their Net and the Oracle commanded to be given to the wisest to Bias Bias to Solon and then they had but seven wise men and if you will but believe the times there are now hardly so many fools to be found If such a thing were now to be had we should all fight for it as the three Goddesses did for the golden apple we are so wise We have now women Polititians women Preachers Preaching Souldiers Teaching Tradesmen Children Metaphysitians every silly fellow can square a Circle make perpetual motions find out the Philosopher's stone interpret the Revelation of St. John make new Theoricks new Logick dispute de omni scibili Town and Country are now so full of deified spirits divine souls that you may sooner find a God than a man amongst us we think so well of our selves and that is an ample Testimony a sufficient demonstration that there is a great deal of folly much ignorance much indiscretion to be found amongst us Afflictions follow the godly man close in this world HE that goeth towards the Sun shall have his shadow follow him but he that runneth from it shall have it flie before him So he that marcheth with his face towards the Sun of Righteousness that setteth himself to do the things that may be without offence to God and Man shall be sure to have afflictions close at his heels as for him that hath his back upon Christ that maketh a Trade of sin his sorrows and vexations of spirit like the shadow are still before him in this world but they will be sure to meet him in another How to read the Scriptures and books Apocryphal WHen Moses saw an Egyptian and an Israelite striving together he killed the Egyptian and saved the Israelite Exod. 2. 12. But when he saw two Israelites striving together he laboured to reconcile them saying Ye are brethren why do ye strive So when we read or see the Apocryphal books or Heathen story or Popish traditions contradicting the Scriptures As for instance Jacob cursed Simeon and Levi for murthering the Sichemites Gen. 49. 7. And Iudeth blessed God for killing
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
compassionate one towards another IT was an act of Licinius one of the Roman Tribunes whether more cruell or foolish let the world Judge that when Christians were put to their torture he forbad all the lookers on to shew the least pitty towards them threatning the same pains to them that did shew it which the Martyrs then suffered His malice was greater then his power for he could not hinder those from suffering with them that daily suffer in them And this is the way that all good Christians are to walk in if they cannot through disability relieve others with their goods which is the mercy of contribution yet what can hinder their confortable words to them which is the mercy of consolation or their prayers and tears for them which is the mercy of intercession or their pitty and sensible sympathy of their grief which is the mercy of compassion The impartiality of Death IN the reigne of K. Henry the sixth there is mention made of Henry Beaâ—â—ord that rich and wretched Cardinall vvho lying on his death-bed and perceiving his time to be but short expostulated with himself thus Wherefore should I die being thus rich If the whole world were able to save my life I am able either by policy to get it or by riches to buy it Fie fie said he will not death be hired will mony dâ— nothing No such is the impartiality of death that ready mony will do nothing there 's no protection against the arrest of death So true is that which one writeth vvittily of the Grammarian of every son of Adam that being able to decline all other Nouns in every Case he could decline Death in no case Never vvas there Oratour so eloquent nor Monarch so potent that could either perswade or withstand the stroak of death vvhen it came Unhappy prosperity of the wicked IT is Davids observation that the vvicked are in great prosperity and flourish like a green bay-tree vvhich is vvell knovvn to be green all the vvinter long vvhen Oak-trees and Apple-trees and all other far more profitable and fruitfull trees do wither decay and shed their leaves stand naked and bare and look as if they vvere rotten and dead then it is that the Bay-tree looks as fresh and green as it vvere in the midst of the Spring So fares it with all wicked men in such vvinter-times of the vvorld as vve are novv in they prosper and God sends them no crosse nor disease nor judgment to interrupt them but lets them take their svving in the very height of their rebellions against him vvhen many a â—oor Christian is fain to fast and fare hard and go with many a hungry meal to bed then it is that God suffers a company of flagitious villains such as arâ— Mercatores humanarum calamitatum that make merchandise of poor mens miseries to have their will without controle and to thrive and have a great deal of outward unhappy prosperity Heaven the way to it through tribulation JOnathan and his Armour-bearer being upon their march against the Philistins were to passe betwixt two rocks the one called Bozez which signifies dirty the other called Seneh which signifies thorny a hard passage But on they went as we say through thick and thin and at last gained the victory The Israelites were first brought to the bitter waters of Marah before they might taste of the pleasant fountains or the milk and honey of Canaan And in vain shall any man expect the River of Gods pleasures before he hath pledged Christ in the cup of bitternesse When we have pledged him in his gall and vinegar then he will drink to us in the new wine of his Kingdom He that is the Door and the Way hath taught us that there is but one way one door one passage to Heaven and that a strait one through which though we do passe with much pressure and tugging having our superfluous rags torn away from us here in the croud of this world yet we shall be happy He that will be Knighted must kneel for it and he that will enter in at the strait gate must croud for it a gate made so on purpose narrow and hard in the entrance yet after we are entred wide and glorious that after our pain our joy may be the sweeter The Scriptures not to be plaid withall IT was simply done of Cardinall Bobba who speaking in commendation of the Library at Bononia which being a very spacious room hath under it a victualling house and under that a wine-cellar thought he had hit it in applying that text Wisdom hath built her house hath mingled her wine and furnished her table The rudenesse of this application did not in the least become the gravity of a red Hat But let all such know that non est bonum ludere cum sanctis there 's no jesting with edge-tools no playing with the two-edged sword of Gods Word Is there no place but the Font for a man to wash his hands in no cup but the Chalice to drink healths in Certainly they were ordained for a better use and the Scriptures pen'd for a better end then to be plaid withall Vncertain prosperity of the wicked A Man that stands in lubrico in a slippery place as on Ice or Glasse shall have much ado to keep himself upright though no body touch him but if one should come upon him unawares and give him a suddain justle or a suddain rush he hath no power in the world to uphold himself but must fall and that dangerously And this is the case of wicked wealthy men such as are laden with ease and honour such as are blest like Esau with the dew of Heaven and fatnesse of the Earth Such gracelesse Ruffians as feast without fear drink without measure swear without feeling live without God thinking that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmovable and fastned on a Rock that never shall be moved But they are deceived God that knowes their standing tells us he hath set them in slippery places and it will not be long ere he send some death some judgment some evill Angell or other to give them such a suddain justle such a suddain rush that without great mercy on â—is part and great Repentance on their part they must fall irrecoverably into the pit of Hell for ever Atheism will unman any Man TAke a Dog and marke what a generosity and courage he will put on when he is maintained by a Man who is to him instead of a God or at least melior Natura whereby it is manifest that the poor Creature without the confidence of a better Nature then his own could never be so couragious Thus it is with Man when he roleth himselfe upon God and resteth on his divine protection then he gathers a force and ability which humane nature it selfe could never attain But when
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
her patience her bottle and her hope were both out together O what must she do What Why there was upon the very place and that near at hand comfort enough a Well of water to refresh her had she but had her eyes open to have seen it Gen. 21. 19. Thus it is that in the midst of Aâ—â—lictions and distresse Men whine and repine as if they were quite lost they eye tâ—e empty bottle the crosse that is at present upon them but for want of spirituall sight they see not the Fountain of living waters Christ Iesus with the open arms of his Mercy ready to relieve them they as it were groan under the heavy burthen of oppression but for want of coming to Christ and believing on him they misse of that speedy refreshing which otherwise they might happily enjoy The supernatural workings of the Spirit PHilosophers observe that the ebbing and flowing of the Sea is by virtue of the Moon she flings her fainting beams into the Sea and being not able to exhale them as the Sun doth she leaves them there and goes away and that drawes them and when they grow wet they return again so that the Sea ebbs and flowes not from any principle in its self but by virtue of the Moon Thus the heart of every poor Creature is like the Water unable to move towards Heaven to think a good thought much lesse 〈◊〉 act any thing that is good till the holy Spirit of Grace bring in its beams and leave a supernaturall virtue by them upon the Soul and thereby drawes it up to it self Afflictions Not to be altogether taken up with the sense of them IT is very observable of Iacob That when his Wife dyed in Childbirth she called the child Benoni that is a son of sorrowes But Iacob in all probability thought thus with himself If I should call this Child Benoni every time that I name him it would put me in mind of the death of my dear Wife which will be a continual affliction to me and therefore I will nor have my child of that name but will from henceforth call him Benjamin that is the son of my right hand And this of Iacob may serve to shew us thus much That when Afflictions befall us we should not give way to have our thoughts continually upon them alwayes poring on them ever thinking and speaking of them but rather to have our thoughts on those things that may comfort us or that may stirre up our thankfulnesse to God for mercies even in the very midst of our Afflictions afforded unto us To suffer any thing for the Cause of Christ. IT is said of Hormisda a Nobleman of great eminency in the King of Persia his Court that because he would nor deny Christ he was degraded of all his honours stript out of his Lordly habit cloathed with sordid rags and so turn'a out to keep the Camels After a long time the King seeing him in that base slavish condition and remembring his former estate took pity on him caused him to be brought into his Pallace suited him like himself in rich attire and then perswadeth him to deny Christ at which he rent his silken cloaths and said If for these silly things you think to have me to deny my Faith in Christ take them again I le none of them And so with great scorn and reproach he was the second time cast out Thus it is that all of us should be ready to suffer any thing for the cause of Christ be contented to be made a by-word and laughing-stock for Christ and to bear with willing shoulders the most disgraceful things that can by the malice of Men and Devils be put upon us for Christ nay to bear up our spirits though all the World should frown upon us cast us off scorn us and accompt us as a disgrace unto them The sins of our Religious duties corrected by Christ and then presented to God the Father AS a Child that is willing to present his Father with something or other that might please him as a Poesie or Nosegay goes into the Garden and there for want of judgment gathers sweet smelling Flowers and noysome stinking weeds together but coming to his Mother she picks out the weeds and thus it is that whether we pray unto God or hear God speak unto us in his Word or are otherwise employed in the performance of any Religious action Christ comes and picks out the weeds takes away the iniquity of our holy things observes what evil or failing there is in duty and draws it out and so presents nothing but flowers nothing but what is pleasing and acceptable to God his Father The comfortable sight of Christ Iesus crucified to the poor Repentant Sinner IMagine that you saw some Malefactor led along to the place of Execution wailing and weeping for his mis-spent time for his bloudy acts for his heynous crimes and that his wailings and his weepings were so bitter that they were able to force tears from others and to make all eyes shoot and water that did but look upon him but then if this Man in this case should sodainly see his King running and riding towards him with a pardon in his hand What a sight would this be Surely none like it Thus thus it is with Man sorrowing and repenting for Sin Whilest he is weeping over the sadnesse of his condition and confessing what a little step there is betwixt him and damnation as if he were even dropping into Hell in a maze he looks up unto Christ whom he sees with a Spear in his side with thorns in his head with nayles in his feet and a pardon in his hands this were a sight indeed a most pleasant ravishing Heavenly sight such as all the rich and curious sights on Earth not all those glittering spangles in Heaven could afford the like Heart-Communication the want therof deplorable IT was the ingenuous confession of a learned Divine sensible of his neglect but more especially of the difficulty of the duty of Heart-communication I have lived said he Forty years and somewhat more and carried my Heart in my bosome all this while and yet my Heart and I are great strangers and as utterly unacquainted as if we had never come near one another Nay I know not my own Heart I have forgotten my Heart Ah my bowels my bowells that I could be grieved at the very Heart that my poor Heart and I have been so unacquainted Thus he then in a pious and conscientious manner expressing himself but mutato nomine it is the condition of most Men now in this Athenian age of ours such as spend their time in nothing more then in telling and hearing news How are things here how there how in this place how in that None almost enquiring how things are with their poor hearts few or none debating the matter nor holding
that one slender word all the greatness of the rest is included the King being the Fountain of Honour from whence all their glory is derived Thus it is that if all the created goodnesse all the Priviledges of Gods children all the Kingdomes of the Earth and the glory of them were to be presented at one view they would all appear as nothing and emptiness in comparison of the excellency and fullness that is to be found in Christ Iesus The Ministers joy in the conversion of Souls IF it cannot but delight the Husbandman when he seeth his plants grow his fruits ripen his Trees flourish If it must needs rejoice the Shepheard to behold his sheep sound fat and fertile If it glad the heart of a Schoolmaster or Tutor to observe his Schollers thrive in Learning and encrease in knowledg It must needs be matter of abundant joy to any Minister of the Gospell when People are brought to Fellowship with God in Christ Iesus when they are as it were snatched out of the slavery of sin the jaws of Death and Hell and brought into the glorious liberty of the Sons of God then it is that he may be said to reap the fruits of his labours in the great comfort of his own Soul Gods pardoning other Repentan◠Sinners a great motive to perswade us that he will pardon us also IF one should come to a Physitian of whom he hath had a large report of his skill and should meet with hundreths by the way such as were at that time his Patients and all of them should tell him how he hath cured and healed them of their severall infirmities this must needs encourage him to go on with confidence of his skill that he will recover him also So should every Repentant Sinner run to Christ the great Physitian of his Soul because so many thousands have been healed so many great Sinners have been forgiven such as Manasses Mary Magdalen S. Paul c. This may be a great motive to perswade us all that upon Repentance he is and will be ready to forgive us also according to that of the Apostle He hath shewed Mercy unto me that others might believe in God Men to be carefull in the triall of their Faith Whether it be sound or not IF one be told that his Corn is blasted that all the Trees in his Orchard are dead that all his Money is counterfeit that the deeds and Evidences upon which his Lands and whole estate depend are false it must needs affect him much and make him look about him to see if these things be so or no. And shall not Men look then to the Faith they have upon which depends the eternall Welfare of their immortall Souls seeing God accepteth none except it be sound effectuall lively and accompanied with good works such a Faith as worketh by love purifieth the heart and shews it self in fruits worthy amendment of life 1 Thes. 1. 3. Men not to be ashamed of their Godly Profession though the Wicked speak evill of them SUppose a Geometrician should be drawing of lines and Figures and there should come in some silly ignorant fellow who seeing him should laugh at him Would the Artist think you leave off his employment because of his derision Surely no For he knows that he laughs at him out of his ignorance as not knowing his Art and the grounds thereof Thus let no Man be ashamed of his godly Profession because Wicked Men speak evill of it And why do they so but because they understand it not it is strange to them they see the actions of Godly Men but the rules and principles that they go by they know not and hence is it that they throw dirt in the face of Religious profession but a Wife man will soon wipe it off again God ordering all things for the good of his Church PUt the case all were turned upside down as it was in the confused Chaos wherein Heaven and Earth were mingled together and the waters overcoming all the rest yet as when the Spirit of the Lord did but move upon the Waters many beautifull Creatures wee produced and the Sea divided from the rest so that those waters which then seemed to spoil all serve now to water all without which 〈◊〉 cannot possibly subsist Even so were the Church in never so confused 〈◊〉 yet God will in his great Wisedome so order the things that seem to undo us that they shall make much for us and bring forth something of speciall use for the Churches good something to water and make fruitfull the house and People of God Sin the godly Mans hatred thereof IT is said of the Dove that she is afraid of every Feather that hath grown upon on Hauk and brings as much terrour upon her as if the Hauk were present such a native dread is as it seems implanted in her that it detests and abhors the very sight of any such feather So the Godly man that hath conceived a detestation against Sin cannot endure any thing that belongs to it or that comes from it No not the least motion or inclination though it bring along with it never so fair pretences never so specious shews shall have the least welcome or entertainment Vanity of the Creature without God TAke a beam of the Sun the way to preserve it is not to keep it by it self the being of it depends upon the Sun take the Sun away and it perisheth for ever but yet though it should come to be obscured and so cut off for a while yet because the Sun remains still therefore when the Sun shines forth again it will be renewed again Such a thing is the Creature compared with God If you would preserve the Creature in it self it is impossible for it to stand like a broken glasse without a bottom it must fall and break It is well known that the being of an accident is more in the subject then in it self insomuch that to take away the subject the very separation is a destruction to it So it is with the Creature which hath no bottom of it self so as the sepaeration of it from God is the destruction of it as on the contrary the keeping of it close unto God though in a case that seems to be the ruine of it is its happinesse and perfection How it is that God is to every one of his Children alone IT is observed That a Mathematicall point hath no parts it is one indivisible For let a thousand lines come to one point every one hath the whole and ye◠there is but one that answers all because it is indivisible and every one hath all So it is with God though there be many thousands that he loves dearly yet every one of them hath the Lord wholly For that which is infinite hath no parts and therefore he bestowes himself
9. N. THe Name of God to be had in reverence 285. Christians to walk worthy the Name of Christ 599. A good Name once lost very hardly to be recovered 137. Men to stand up for the good Name and credit of their places 333. The good Names of Gods people though now obscured yet hereafter will be cleared 371. The excellency of a good Name 576. Men to keep up the credit of their proper Names 394. Proper Names not to be so much regarded as Appellative 475. How the humane Nature may in some sort be said to excell the Angelical 465. Nature cannot work out peace of Conscience 566. Our own natural corruption the cause of sin 608. Nature of Man altogether sinfull 19. Sathan's policy to ensnare us by observance of our Natures 180. Men easily drawn by their Natural corruptions 295. Men by Nature desirous of things unlawfull and prohibited 490. Natural perswasions the invalidity of them in the point of true believing 536. Men by Nature looking more to their bodies then their Souls 573. Man by Nature lawlesse and ill advised 623. State of Nature an absolute state of impotency 638. For all its specious out-side a state of Friendship with Hell 638. Negligent hearing of Gods Word condemned 486. A negligent Christian no true Christian 65. Negligence in the wayes of God reproved 394. A good Neighbour a great blessing to all men especially to a Minister of God's V Vord 6. Every Man to speak truth to his Neighbour 11. In the loving our Neighbour we love God 91. Every Man to labour that he may be a New Creature 313. Daily amendment of life enjoyned to the making up of the new Creature 382. New Testament an exposition of the old 145. Neutrality in Religion enmity of Religion 81. Neutrality in Religion dangerous 221. Reproved 605. Neutrality in Church or State condemned 657. Man's Nothingnesse 618. Affectation of Novelty in the wayes of Religion reproved 591. O. Oath or Covenant-breakers not to be trusted 335. Men to be carefull how they make Oath in Judicature c. 524. Universal Obedience unto God enjoyned 551. True obedience 617. The obstinate Sinner deserving eternity of punishment And why so 12. Occasions of sin to be avoided 530. To passe by the offences of our brethren 309. Officers to be honest in their places 31. Under-Agents and Officers to be looked unto 314. Opportunity of sinning to be avoided 159. To make good use of Opportunity 233. Tyranny Oppression murther c. are not long-lived 9. Order both in Church and State commanded and commended 101. God bringing Order out of confusion 274. All out of order 361. How every good Christian is to order his life 413. Order to be in the Church of God 465. An Orthodoxal Christian hath a like esteem of all Gods Ordinances 129. To attend upon God in his Ordinances 321. Lewdnâ—sse of the Preachers life no warrant to sleight the Ordinance of preaching 418. Men to be forward in frequenting Gods ordinances 436. The true love of God will cause love to his ordinances 446. Variety of gifts in the Ordinance of preaching 540. P THe differences betwixt Papists and Protestants not so easily reconciled 186. The Papists blind Zeal discovered 189. Papists and Sectarians abusing their followers 316. Pardon of Sins the onely comfort 110. The readinesse of God to pardon poor Repentants 325. Gods pardoning other repentant sinners a great motive to perswade us that he will pardon us also 641. The relation of Parents Wife Children to be sleighted if they once appear in competition with the Commandements of God 603. Though the graces of godly Parents cannot avail for bad children yet their good example may 66. Parents care onely to enrichtheir Children reproved 179. Parents not to be over-carefull to make their children rich 252. Parents to be carefull what they say in presence of their children 279. Parents to be carefull in the education of their children 363. 533. Not to be much dejected for the death of an onely son or child 408. Parents not to be forsaken of their children though they be wicked and infidels 449. Parents to shew good examples to their children 471. How it is that the sins of Parents are visited on their children 523. Parentall counsel hath and ought to be prevalent with children 543. Parity in the Church or State not to be admitted 28. Parsimony in times of publique danger condemned 289. To wait with patience Gods leisure 119. 126. 541. 566. Patience of God provoked turns to fury 125. Gods wisdome to be attended with patience 210. To expect the event of things with patience 248. The heighth of Patience 256. To be patient under Gods afflicting hand and why so 287. 557. To be patient at the time of death and why so 560. Men or Women painting themselves condemned 604. It is Peace that sets up Religion 48. A prudential piece of State-policy for the continuance of Peace 330. The people of God to be at peace one with another 387. Peace with Men will make our peace with God 17. No Peace to the Wicked 32. Peace of the Church pretious 32. The endeavours of Christ are all for Peace 98. How it is that we must follow the things that make for peace 363. Not to be at peace with sin 416. The Saints everlasting peace 488. Men to be at peace one with another 614. Peace linking the Church and Commonwealth together 615 The true improvement of Peace 617. The Peaceable man's comfort 4. The peaceable disposition is a God-like disposition 24. Magistrates Ministers and People to be peaceably-minded 138. Man to be peaceable and why so 143. Christian perfection to be attained by degrees 443. People to love their Ministers 416. How it is that the people are no competent Judges of the preacher and his doctrine 337. People to shew love to their Ministers in vindication of their credits 388. Perjury attended by Gods Judgments 277. To be ready to suffer persecution by Christ's example 427. Perseverance is the Crown of all good actions 109. 556. To persevere in goodnesse to the end 272. Perseverance in goodnesse enjoyned 559. 672. The Pharisee and the Publican differenced 208. Philosophy to be subservient to Divinity 57. The downfall of Piety and learning to be deplored 118. Piety not promotion that makes up a godly Minister 433. Progresse in Piety to be endeavoured 515. 589. Piety and policy not inconsistent 589. Carnal pleasures to be changed into spiritual pleasures 26. How to take pleasure safely 27. The very thoughts of former pleasures add to present sorrow 86. Temporal pleasures a great hinderance to spiritual joyes 87. Pleasures of the World counterfeit pleasures 90. Pleasures here in this life usually attended with pains hereafter 94. How to take our pleasure and serve God too 127. Momentany pleasure attended by sorrow eternal 168. Pleasures of sin the misery of them 386. Plots and contrivances of the Wicked turning to the good of Gods people 553. Worldly policy not to be prejudiciall
God that is those that did love God fell in love with the daughters of men that is their own lusts What issue had they Giants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as fought against God The Samaritans worshipped both the God of Israel and the Assyrians Idolls and they were the most deadly enemies of Ierusalem Never have you seen an Heretick that is a person that professeth partly the truth and partly errour but he turned a bloody persecutor of the Truth And he that loveth God and the World out of his love to the world will do the greatest dishonour he can unto God Two loves if one be good and the other bad cannot stand together No man can serve two Masters as Christ tells us if he love the one he will hate the other The direfull effects of War PLiny in his Naturall history writeth that the nature of the Basilisk is to kill all trees and shrubs it breathes upon and to scorch and burn all herbs and grasse it passeth over Such are the dismall effects of war For be the title never so clear the cause never so just yet the means are not without fire and sword nor the end without horrour and bloodshed Nulla salus bello Peace therefore is to be preferred so it be not with blemish of the Prince's honour or prejudice of the publick good God accepts the will for the deed A Pilot as Quintilian observes cannot be denyed his lawfull plea dum clavum rectum tenet Though the Ship be cast away he is not to make satisfaction so long as he held the stern right and guided it by the compasse In like manner though our actions and good intentions miscarry in the event we are not to be blamed if we steered our course according to the Word of God though the Bark be cast away as Paul's was yet the lives of all in it shall be safe It is very true that the Ship even at the Port may be driven back again may meet with many brushes and Knocks when it was thought to be most safe the dearest child of God may be at the gates of death so distracted that not one word of sense or reason may appear yet all no doubt is very well it is the feaver that rageth the disease that speaketh idly not the party and therefore ut ante delirium ita ad judicium said a learned man God measureth our actions not by the obliquity of them but by the rectitude of the heart and will not lay them to our charge Not the assurance onely but the joy of Salvation gives content IT is often day when the Sun doth not shine and though thick clouds breathed from the aire make a sad face of the sky as if it were night yet we cannot say the Sun is gon down This is many men's condition in the state of salvation the Sun is with them they are children of the day yet have they no joy of their salvation their Sun doth not shine they have no clear day Hence it is that assurance of salvation will â—ot content the soul except it may have the joy of salvation also This was that which made David cry out Restore me to the joy of thy salvation To take heed whom we trust BUcholcerus gives a parcell of witty counsell to his friend Huebnerus who being to go to Court to teach the Elector's children at their parting I will give you one proâ—itable rule saies he that shall serve for all your whole life He listning what if should be I commened saies he unto you the faith of the devills At which Hâ—â—bâ—erus wondring Take heed saies he how you trust any at the Court believe their Promises buâ— warily with fear c. The like must we do not believe all that is spokea not confide in all that make a shew of friendship there 's abundance of outside love in the world many complementall promises but little or no performance at all The poysonous nature of Ambition AS poyson is of such force that it corrupeth both blood and spirits besieging seizing and infecting the heart with the venemous contagion thereof quite altering the complexion and condition of the man that hath drunk it So the Pestiâ—erous desire of Soveraignty though it seize on a minde of milde and mansuete disposition yet it is of such forceable operation as it not onely altereth man's nature but maketh man unnaturall How to recover spirituall sight THe Angel bad Tobias to unbowell the fish and to take out the gall as being usefull in medicine and a speciall means to recover his eye-sight The story is Apocryphal but the application is Canonicall and agreeable to the doctrine of the inspired Scriptures If we unbowell worldly pleasures and carnall delights and take out the gall of them that is seriously think upon the bitterness of them the bitterness which they leave behinde them it will prove a soveraigne remedy against our spirituali blindâ—ess The Minister's repetition in Sermons warrantable AS Moses added a Deuteronomy to the former books of the Law though he repeated but the same things And the Evangelists added Gospell upon Gospell of the 〈◊〉 argument And the Apostles added Epistles to Epistles not much varying â—heir doctrine So it must not grieve the Minister to write and speak the same things to the people and for them it is a sure thing as the Apostle teacheth Windy Knowledge and windy doctrine to together AS extream windy stomacks do not only hinder digestion by interposition with the wholsome meat relaxation of the mouth of the stomack which ought to shut it self so close about the meat that not so much as the least vacuity may be left but also either by ill digestion fills the body with crudities obstructions and consequently putrefactions or else because wind is so stirring make ejaculation and a suddain regurgitation of all that is received So in like manner windy knowledge above wholsome sabriety makes such an interposition and relaxation of the mind that it cannot disgest wholsome doctrine but fills it self with all manner of raw humours and unstable opinions which breed such obstructions in the mind that presently It falls into divers sicknesses and can keep nothing that is good and savoury but presently being received by the pride and self-conceit that it hath in it self casts it up again and so by a continuall casting breeds that weaknesse that so much Iâ—aven of evill doctrine is soaked into the very filmes of the Soul that it breeds that disease which Physicians call Corruptio ad acciditatem which sets an eager and sharp appetite in the minde that it hungers continually to be sed with new opinions and so at length rottennesse and putrefaction is bred therein and consequently death and destruction God is to have the glory of all things AS bright shining and golden vessells
do not retain do not engrosse the beams of the Sun which they receive but return them back and double them by reflection Thus the sons of Men having from the Sun of Righteousnesse the bright beams of his grace and vertue not onely to warm their hearts but also to shine out in their words and actions are to reflect them back again with all praise and gloryâ—ue â—ue unto them seeing that from him alone they have received them Not to be reconciled to God before we sleep very dangerous THat man which dares go to bed with a conscience charged with the guilt of one enormous sin is much more desperate then he that dares lye unarmed with seven armed men that are his deadly foes for a sinner is lesse sure of his life than the other What a sad thing is it to sleep securely on the brink of Hell to go to bed drunk over night and find himself awake in hell the next morning He tâ—at inures not himself daily to reconcile himself unto God makes a comâ—ortlesse end for the most part and is snatched hence before he hath a thought of making his peace with his Maker No such thing as Independency in this life TRimethius in his catalogue of Ecclesiasticall Writers mentioneth what Occam the famous Schoolman said upon occasion unto Lewis the Emperour Domine Imperator desende me gladio ego te defendam calamo here was the Emperour's sword and Occam's pen standing in need of one another This shewes there is no man absolutely independent in this world nor ever shall be so long as he hath any dependency here below The head cannot say to the foot I have no need of thee The Master cannot be without his Man nor the Landlord without his Tenants nor the King without his Subjects He that taketh place before all in some things must be content to give place and come behind others in some things else The remembrance of sins past the onely way to prevent sins to come IN the Country of Arabia where almost all Trees are savoury and Frankincense and Myrrhe are even as common fire-wood Styrax is sold at a dear rate though it be a wood of unpleasant smell because experience proveth it to be a present remedy to recover their smell who before had lost it We all of us have lived in the pleasures of sin have our senses stuffed and debilitated if not overcome and the best remedy against this malady will be the smelling to Styrax the unsavoury and unpleasing smell of our former corruptions thus David's sin was ever before him and St. Augustine as Pâ—ssidonius noteth a little before his death caused the penitenâ—iall Psalmes to be written about his bed which he still looking upon out of a â—itter remembrance of his sins continually wept giving not over long before the dyed This practise will work repentance not to be repented of The not returning thanks unto God for grace received is the ready way to be gracelesse RIvers receiving their fulnesse from the Ocean pay their tribute by returning their streams unto it back again which homage if they should deny to yield their swelling waters would bear down their own banks and drown the Country So we receiving from the inâ—inite Ocean of all goodnesse whatsoever fulnesse we have of grace and vertue the praises and glory due unto them are by humble acknowledgment and thanksgiving to return to him that gave them But if we shall was unthankfull and refuse to pay the tribute due and shew our rebellion against our great Lord by encroaching upon his right thinking to grow rich by robbing of him and keeping of all to our own use These gifts thus retained will make us but to swel with pride and breaking down the banks of modesty and humility will not onely empty us of all grace and goodnesse but make all our good parts we have hurtfull and pernicious And thus it is that the not giving unto God that which is God's the not returning praise to God for grace received is the ready way to be graceless Crosses and afflictions not to be sleighted TAcitus reporteth that though the Amber-Ring amongst the Romans were of no use nor any value yet after the Emperour had began to wear it it began to be in great esteem it was the onely fashion amongst them So me-thinks sith our Lord and Saviour Christ Iesus hath born his cross and was born upon it we should make better reckoning of crosses than many of us do How nice and tenderly have many of us been brought up that we can hardly endure to see the sight of our sweet Saviour's Crosse We stick to sip of that cup which was holy David's dyet-drink and Iob and Ieremy took it all off Are we better than these holy men nay are we too good to pledge our Saviour in the cup of his Passion Nos suspiramus in cruciatibus ille expiravit in cruce Do we breathe out some sighes in our crâ—sses he sighed out his last breath in torments upon the Crosse. It certainly then behoveth every Christian to take up his Crosse and follow him In death there is no difference of persons AS in Chesse-play so long as the game is in playing all the men stand in their order and are respected according to their places first the King then the Queen then the Bishops after them the Knights and last of all the common Souldiers But when once the game is ended and the table taken away then they are all confusedly 〈◊〉 into a bag and haply the King is lowest and the pawn upmost Even so it is with us in this life the World is a huge Theatre or Stage wherein some play the parts of Kings others of Bishops some Lords many Knights other Yeâ—men But when the Lorâ— shall come with his Angells to judge the World all are alike no difference betwixt the King and the Peasant the Courtier and the Clown and if great men and mean persons are in the same sin pares culpae pares poenae they shall be sharers in the same punishment Every man to follow his own Trade IT is observable what answer Robert Grosthead Bishop of Lincoln gave unto one that solicited him on the behalf of a poor Kinsman of his that he would prefer him but being inâ—ormed that he was an Husbandman Then said he if his Plow be broken I will repair it or rather than fail bestow a new one upon him whereby he may go on his course but to dignifie him as to make him forsake his Calling and Trade wherein he was brought up I mean not to do And indeed when the members of the body are out of their proper places what readinesse is in them to do any work or service So when a man is out of his own calling in any society it is as if a member were out of joynt in the body