thinly vp that there is not so much left of him as to fill a hand not to make vp this span-long in the text no not this tanquam nibil He withered before he grew-vp wee had him only in the morning in the blooming of youth when the Damaske and the Lilly daunc'd in the cheeke Before his noone he is reapt away and his sheafe bound-vp and now he is gone gone like the day you heard of the yester day or the watch or the shadow or the dreame or the grasse or the fraile flower nothing remayning but the memory that Hee was And why Vniuersa vanitas omnis home surely man is vanitie euerie man is vanitie euery man in his best state is vanitie euery man in his best state is altogether vanitie So the words runne in the next part Euery man in his best state is altogether vanitie Pars tertia Euerie man in his c. THe translations here runne diuersly so doe the fancies on them Vniuersa vanitas omnis homo August Musculus Mollerus Iun. Trem. in locuin so Saint Augustine omnis vanitas vniuersus homo so Musculus mera vanitas omnis homo so Mollerus and omnimoda vanitas omnis homo so Iunius and Tremelius Euery Translation is double-strung and harp's altogether on the plurall The Prophet sayes not I am vaine or man is vaine or man is vanitie nor that men are vaine or vanitie but the whole series Aynsworth in Psal 39. and descent come within the chorus Euerie man is vanitie nay euery man is euerie vanitie all mankind all manner of vanitie so the Root All Adam all Hebeb all mankind all vanitie There is nothing within the round of this little world the whole circuit of flesh and bloud whosoeuer whatsoeuer or how great soeuer but it is vaine Bolduc in cap. 11. Ioh. v. 11. vanitie all vanitie And therefore some Commentators perusing that of the eleuenth of Iob vers 11. God knoweth vaine man reade it nouit Deus hominum vanitatem God knoweth the vanitie of men or as others more nimbly nouit Deus homines vanitatis God knoweth the men of vanitie So Saint Augustine paraphrasing on that of the Preacher Eccles 1. Vanitie of vanities all is vanitie will not reade the words Aug. lib de vera Religione cap. 21. Vanitas vanitatum but vanitas vanitantium as if men made the vanitie and not vanitie the men so Neque frustra additum est vanitantium saith the Father quia si vanitantes detrahas non eritcorpus vanitas sed in suo genere quamuis extremam pulchritudinem sine vllo errore remonstrabit in his Booke de ver a Religione cap. 21. And indeed we too much iniure and disparage not only the times we liue in but also those of our Predecessours crying out on the vanitie of either when the Stoyicke tels vs hominum sunt ista Sen. Epist 56. non temporum the vanitie is in the man and not in the Age or if it were there and the vanitie of all creatures within it man would ingrosse it all so the same Saint Augustine expounding the Apostles Aug. in cap. 8. Ro. cap. 53. vanitati subiecta est creatura the creature is subiect vnto vanitie Rom. 8. First put 's all vanitie into the creature and then all creatures into man and that without the least calumnie or iniustice so he professes omnem creaturam in ipso homine sine vlla calumnia cogitemus in his tract vpon the Romans cap. 13. And indeed it was iust that he who had the glory of all creatures whil'st he stood cloathed in his integritie should haue all their frailtie too when hee was disrob'd and so it fell out at length that hee that was the occasion of all vanitie man was all vanitie himselfe Verse 4. There was a time when he was but like vnto it Man is like vnto vanitie Psal 144. now He is vanitie it selfe 't is his essentiall and proper qualitie not in part or resemblance only but altogether vanitie man is altogether vanitie And what is that Aug. in Psal 38. Totum hoc quod transit vanitas dicitur Euerie transitorinesse is a vanitie That which reside's not we call vaine because it vanisheth so doth a vapour we say or a smoake and man is both and therefore a vanitie and a vanitie or if you please once more a vanitie of vanities for that which the Septuagint read's so in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierome and others would haue read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vapor fumi and aurea lenuis the vapour of a smoake or a thinne aire Hebel a soone vanishing vapour as the breath of ones mouth or nostrils so Viues note 's vpon the Father in his twentieth De Ciuitate Dei cap. 3. T' is true then whatsoeuer vanisheth we call vanitie and man that vanisht vanitie insomuch that hee seeme's to bee a fraile creature indeed some what lesse then vanitie or beyond it Psal 109.23 And therefore our Prophet doth not only compare him to a shadow which must as a shadow vanish but to that shadow when it declineth Psal 109.23 and it seemes this is not enough neither and therefore Psal 102.12 Psal 102.12 Dies mei similes vmbrae declinatae I am gone ae a shadow declin'd He is gone and declin'd not declining as if his passage were rather coniectur'd then discern'd And therefore in Scripture we seldome finde man's Age resembled to a shadow but there is a fugit with it fugit velut vmbra Iob. Iob 14.12 14.12 Hee sties as a shadow flie's with a nimble wing so nimbly that sometimes Hee out-doe's the acutenesse of our sight I be held him say's Dauid and hee was gone Psal 37.37 I sought him and hee was no where to be found so also dies nostri quasi vmbrae super terram 1. Chron. 29.15 nulla est mora 1. Chron. 29.15 Our dayes are as a shadow vpon earth and there is no stay they passe along nay they flie flie so swiftly that they are gone when we thinke them going like a gasping coale which in one Act glare's and dye's or the rude salutations of fire and powder which but meet and part touch and consume And indeed if we but obserue a shadow is not so proper a resemblance of our life as of our death or rather something betweene both T' is an vnequall mixture of light and darknesse or rather a light mask't or vayl'd-vp in darknesse so that the greater part must be obscuritie and that resemble's death what remayne's of light is screen'd and intercepted and so look's but dimly towards life Euerie shadow is an imperfect night and euery night a metaphoricall death Sleepe and Death haue beene long since call'd two sisters and Night the mother of them both Moreouer as euery shadow is an imperfect night so euery life is an imperfect death The greater the shadow is the nearer vnto night and so is the life protract'd
Diamonds nay all the Treasure the wombe of the Earth or bowels of the great Deepe haue swallowed yet euen in these flouds hee thirsteth in this surset he is hungry in these Riches poore O the Inexhaustednesse of Humane Appetite Quod naturae satìs est Homini nò est Sen Epist 119. Nature hath not in her vast store-house wherewith to supply our bottomlesse Desires those Desires I meane which attend our Choice For as they depend on the Imaginations of men which are fertile and euer blooming as this Power represent's the formes and Images of infinite Obiects so our desires multiply strangely to pursue all those things the Imagination hath propounded insomuch that we prosecute them oftentimes without Rule or Measure and there is sooner an end of vs then of our Couetousnes I know there are Desires Innocent enough if they had their Bounds But their Excesse and Restlesnesse doth blemish their pursuite the Chrysolite the Berill and the Saphire and all the sparkling and shelly Maiestie of Pearle and Stone are the Obiects of a harmelesse delight if we could vse them moderately But we suffer our selues to be transported with such violent Affections and we seeke them with such enraged heate that 't is rather Madnesse then Desire Nay of all humane Aspirations there are none so lawlesse and Exorbitant as those which wander after Riches For whereas the Rest aime only at the Ioy and Content which may arriue them by the possession of their Obiects and so lull and slumber like two loude and steepe Currents which meeting in a Flat kisse are silent Those of Riches grow more violent by Abundance like the flame of a great fire which increaseth by casting wood into it There can be no true Riches without Content and there can be no true content where there is still a Desire of riches will you haue the Reason the Moralist giue 's it Sen. Epist 112. but not home Plùs incipit habere posse qui plùs habet Hee that hath much begin's to haue a possibilitie to haue more and thus as our Heapes are inlarged so are our Affections and They once Inordinate the Heart is instantly rent asunder with the whitle-winds and distempers of various lusts sometimes it hunt 's for Treasure sometimes for Honours and Preferment and hauing gotten the possession of these still fight 's against her owne Satisfaction by desiring more Insomuch that if we could empty the Westerne Parts of Gold and the East of all her Spices the Land of her vndig'd and the Sea of her shipwrack't store if we could lay on our Masse to the very Starres yet Desire is as woman and the Graue as Death and Hell which will not bee satisfied Such are the restlesse wandrings of our Affections set once on Temporalls that They finde neither Banke nor Bottome there is no rest to man's Soule but in God's Eternall Rest for there being no proportion betweene Spirits and Bodies 't is impossible that the infinite desires of the Soule should be confin'd to Creatures heere below as Things too Languishing and Transitorie for such Diuine Substances to reside in with full satisfaction or finall Rest The heart of man not fixt in the contemplation of Eternitie is alwayes erraticke and vnstable Et omni volubilitate volubilius saith Augustine more voluble then volubilitie it selfe It trauel's from one Obiect to another seeking rest where there is none but in those fraile and fleeting Temporals in which our Affections are as 't were shackled and let bound It shall neuer find any Lasting and true Content For our Soule is of that vast comprehensiuenesse and our Desire of that wilde Latitude and Extent that no Finite Excellencie or Created Comfort can euer fill it but it is still tortur'd on the Racke of restlesse Discontent and Selfe-vexation vntill it fasten vpon an Obiect infinite both in Endlesnesse and Perfection only admit it to the Face of God by Beatificall Vision and so consequently to those Riuers of pleasure and fulnes of Ioy flowing thence and then presently and neuer till then It 's infinite desire expire's in the Bosome of God and lie's downe softly Bolt walke with God pag. 125. with sweetest peace and full contentment in the embracements of euerlasting Blisse And now O Earth Earth Earth heare the Word of the Lord. Thou whose Bodie and Soule and Desires are lumpish Earth meerely thrice Earth Raise thine Affections from this Dull Element where they now grouell and looke vp to the Hils from whence thy saluation commeth why do they flutter heere about corruptible Glories Why doe they stoope to false and vaine Comforts such as are not only open to Casualtie but to Danger Riches are to Both to Both in a triple way First in their Acquisition Secondly Possession Thirdly Depriuation In their Acquisition first As the Partridge sitteth on egges and hatcheth them not so He that getteth Riches and not by right shall leaue them in the midst of his Age and at his End bee a foole Ier. 17.11 Next in their Possession where Moth and rust doth corrupt them and where Theeues breake through and steale Math. 6.9 Lastly in respect of their Depriuation or Losse He hath swallowed downe Riches and Hee shall vomit them vp againe God shall cast them out of his Belly the Increase of his house shall depart and his goods shall flow away in the day of his wrath Iob 20.15 28. Loe how the Hand of Iustice houers heere and with a Double Blow strike's through the very Ioynts and marrow of the Worldling euen to the sundring and dissipation both of his Posteritie and Fortunes His goods shall flow away and the Increase of his house shall depart shall depart whither to the Graue with whom two lamentable Companions The Foole and the Beast that perisheth So saith the Singer of Israel in his 49. Psalme thrice in that one Psalme at the sixth verse He trust's in his wealth and glorie 's in the multitude of his Riches and at the tenth Verse He is a foole and brutish and leaueth his goods to others O vaine Insolence O transitorie height what After all those ouerflowings and swarmes of Treasure must he leaue his Substance to Others Yea to others perchance neither of his Tribe nor Countrey Please you to looke vpon him at the eleuenth Verse his very heart is transparent and you may discouer his inward thoughts Hee conceiue's his house shall continue for euer and his Dwelling-place to all generations and therefore cals his Lands after his owne Name yet view him againe at the fourteenth Verse He is a Beast a silly one a sheepe laid in the graue Death shall feed vpon him and the vpright shall haue Dominion ouer him in the morning and his strength shall consume in the pit from his Dwelling-place Once more He is twice in that Psalme stil'd A Man of Honour but 't is sauc'd with a Neuer thelesse He abideth not at the twelfth Verse and He vnderstandeth not at the
And as thou hast established the clouds and strengthned the fountaines of the deepe bound vp the flouds from ouerflowing and giuen them thy command that they shall not passe but placed the sand as a wall about them by a perpetuall Decree and though the waues thereof toss themselues Ier. 5.22 yet can they not preuaile though they roare yet can they not swell ouer so all those tossing and swellings of flesh and bloud the surges and billowes rising in the tempests of our life Iob. 38.10 11. haue their cliffes and shoares strict limits and God hath done to them as to the great deepe brake vp for them his decreed place and set baries and doores and said hither you shall come no further here shall your proud waues stay for tu posuisti dies thou hast made our dayes and those dayes but a span-long tu constituisti terminos thou hast appointed our bounds and those bounds wee shall not passe Pineda in cap. 14. Iob. And therefore the afflicted man seeme's to complaine of the Almightie that hee had inuironed him terminis suis with his bounds that is praeceptis suis statutis with his precepts and his statute such orecep saud statutes as he cannot abrogate so in the eight of the Prouerbs 29. the Wiseman speaking of the mightie prouidence of God in ruling and ordering the vast deepe sayes Iegem ponebat aquis hee gaue the waters a law or a decree that they should not passe his command and yet the singer of Israel call's this very law a bound thou hast set a bound that they cannot passe Psal 104 9 so that that terminus or bound was a law to them and this lex or decree a bound to vs and neither this bound nor law to be ouer-past and therefore we find it once againe spoken of in the 148. Psalme and there is a non praeteribit to it it shall not passe away passe away No not one iot or tittle of it Heauen and earth shall first passe away before one iot or tittle either of Gods Word or Law his posuit or his constituit his bound or his span-long which are a law to him a law irreuocable both in matters of life and death And therefore this necessitie of fate Saint Paul expresseth by the name of a law with a statutum est and a semel statutum est it is appointed to man to die and it is once appointed Statutum est there is the law or the decree and the semel once sayes that this law is firme constant inviolable for God speake's once and he speake's but once Pinedain cap. Iob. vt iterato pracepto opus non sit saith Pineda that we should not expect any iteration or doubling of his command And therefore in the seuenteenth of the Acts we haue though not this statutum est the law punctually set downe yet wee haue the statuta tempora the times prefixt for the execution of that law so the text God hath made of one bloud all the nations of men and hath determined the times before appointed and the bounds of their habitation which they cannot passe the six and twentieth verse of that Chapter And least we should thinke times determined to be no law our death which is a thing determined and to a time determined is call'd a Testament or a Law Remember that death will not bee long in comming and that the Couenant or Law of the graue is not shewed vnto thee Ecclus 14.12 So that this businesse of death and the graue is a law certaine and prefixt both for the time and manner and that beyond all possibilitie of alteration and therefore whether we stile it a decree or a statute or a law or a testament or a bound Pin. ibid. or this span-long Semper dicis aliquid quod praeteriri non poterit sayes the Iesuite there is something inuolu'd that is both constant and inuiolable whose rampiers and walls and bulwarkes thou shalt neuer scale nor digge through for 't is the Almighties Citadell and strong fort so garrison'd and intrencht by his eternall power and wisdome the doores and gates of it so barrocade'd and blockt-vp against all inuasions of flesh and bloud that no earthly stratagem no temporall assault no humane policie shall euer raze or demolish but it stand's vnshooke against all tempests firme against all batteries solid against all vnderminings so that if the flouds rise and the windes blow and the waues beat they shall neuer stagger it Seeing then there is a Statutum est past vpon all mankinde that it must once die and that statute is not rough though it be sometimes vnpleasing to die once so wee die no more for a double death is our due though not our pay and knowing that there are precise bounds and limits and span-longs to flesh and bloud beyond which it cannot passe and these bounds and spans and limits haue the Inscription of Gods vnalterable Decree with the authoritie of his stampe and seale his posuit and his constituit let vs take vp the prayer here of our Psalmist Aug. in Psal 38. Lord make me to know mine end and the number of my dayes what it is the number what it is est non est saith Saint Augustine The measure of our dayes you haue had in an exact proportion in this span-long but the number of them Aug ibid. is both secret and vncertaine it is and it is not truly Nec esse possumus dicere quod nòn stat nèc nòn esse quod venit transit saye's the father we cannot properly say that that is which remaynes not nor that is not which comes and goes Dayes past and future are as no dayes Yesterday was and to morrow will be and so now are not and of such things as are not there is no number to-day only is man's and this not long his neither for it is going or if it did not goe it is but one day and of that there is no number neither so that the totall here aut nòn est aut quasi est is either no number at all or Aug. vt supra as it were a number Summe vp all the minutes and houres thou canst and those truly and thine owne thou shalt make vp but one day and that day wholly not thine owne neither Let 's begin from the first dawne or houre of it where is that houre saith the father 't is gone where is the second then perchance thou wilt say that 's gone too but the third doubtlesse thou enioy'st that 's thine owne Aug. ibid. be it so and yet si tertiam dabis non diem sed horam dabis Doest thou talke then of number that hast but a day or of a day that hast but one houre an houre not that neither not that very houre thou think'st thou enioy'st for if some part of it bee now past and another as yet remayning and of that which is past thou
as a span-long and that our Age is as nothing before thee and surely euery man in his best slate is altogether vanitie I haue done now with the text and should begin with the occasion of it the death of our Honourable Friend but I was commanded only for a Sermon not for a Panegyricke that I suppose you might haue had here in a more keene and accurate discourse mine I confesse like my griefes heauie and bedew'd True sorrow is more heartie then Rhetoricall and not so fit for applause as for a groane Your sauning eloquence playe's to much with the tongue and leaue's the inward man vnsearcht but my bosome is ingag'd here and not my lips and that is too full to be emptied in this span-long of an Auditorie the world shall haue it in an impartiall Anniuersarie or should I vent my respects heere I could bee only your Remembrancer not your Informer The Country was not so much a stranger to his worth but must acknowledge this truth with me that hee was not guiltie of any peculiar sinne either of greatnesse or of youth no lofty-ones of arrogance or scorne no grinding-ones of cruelty or oppression no flaming-ones of ryot or of lust no base-ones of anxiety or solicitude no lewdones of prophanation or debauchment no biting-ones of rancour or detraction no creepingones of Insinuation or popularitie no painted-ones of ceremony or hypocrisie but all his Actions went by the line and the square as if his life had beene an exact Epitome both of moralitie and Religion There was nothing mortall about him but his Body and that was too frayle a cabbonet for those rich eminences to lodge in Plin Paneg. so that as Plinie told his Traian mortalitas magis finita est quam vita his life was not terminated but his mortality Goodnesse and vertue which were his being haue a kinde of Diuinitie in them and so not mortall Bonus a Deo differt tantum tempore saith the Stoicke Sen. Ep. 73. Betweene God and a good man there is no distinction but in time nor in that neither if he meane as it seeme's he do's a titularie God Idem Ibid. not an essentiall for nulla sine Deo mens bona there is no good minde without a God in it and that 's the reason I thinke great men were first cal'd Gods for greatnesse presupposeth some raritie and perfection in it and where that is there is a kind of God head And if it were euer in greatnesse it was heere whether you take greatnesse for the name or for the spirit not that hee was either haughtie or supercilious but of a temper truly generous and heroicke and what is aboue either truly Christian A fast friend and a noble brother A munificent and open-handed Master and what I know and therefore speake and speake that you should know and so imitate an vncorrupted Patron no fire-brand in his Countrey nor Meteor in his Church a flash and falfe-blaze in Religion he was so farre from approuing that hee loathed neither was hee so benighted in his intellectuals as to be led vp and downe in a peruerse ignorance and darknesse by an Ignis fatuus your vocall puritie and tongue deuotion and furious zeale euen when hee was no more a dying man but a Saint and the words of dying Saints are Oraculous to me hee both censur'd and disclaimd wishing the walles of our Hierusalem built vp stronger in Vnity and Peace and a more temperate and discreet silence amongst the wayward Hot-spurres of our Spirituall Mother And indeed this Clamorous Sanctitie this affected dresse of holinesse without is not the right dresse Prou. 30.12 There is a generation saith the Prophet that are pure in their owne eyes and yet is not washed from their filthines the ragge or the menstruous cloute not so loathsome as some of these Our bodies you know are call'd the Temples of the Holy Ghost our heart the Altar of that Temple true deuotion the fire of that Altar sighes and groanes and sobs the sacrifice for that fire These cast-vp the acceptable odour these only these the sweet incense in the nostrils of the Almightie The Hecatombe and outward pompe of sacrifice hath too much of the beast in it the many-headed beast the multitude that within is of the spirit and that of the spirit is the true Child 's of God And this our noble friend had without glosse or varnish his life a recollected Christianitie his sicknesse a penitent humiliation and his death an vnbattered assurance of his richer estate in glory Insomuch that I knew not whether I might enuie or admire that God had bestowed such a plentifull mortification on a Secular condition and left Diuinitie so barren No Viper in his bosome nor Vulture at his heart no convulsion or gripe of Conscience no pang of the inward man so he confest to me for the reigue of any darling sinne And indeed his priuate meditations groanes soliloquies pensiue eleuations of eyes and spirit rapture 's full of sublimitie and contemplation such as the heart could only eiaculate and not the tongue vndaunted resolutions and defiance of death and all her terrours spake him glorisied before hee died And thus hauing made a full peace with God and with the world he sang his Nunc dimittis and made a willing surrender of his Soule into the hands of his Redeemer where hee hath now his Palme and white Robe his Pennie of true happinesse and Crowne of euer lasting glorie to which God bring vs with him for Iesus Christ his sake Amen Gloria in Excelsis Deo FINIS THE RICH MAN'S WARNING-PEECE A SERMON VPON OCCASION FORMERLY PREACHED AND NOW published by the Author Humfrey Sydenham late Fellow of Wadham Colledge in Oxford Monendi sunt diuites qui tanta patiebantur pro auro quanta erant sustinenda pro Christo inter tormenta nemo Christum confitendo amisit Nemo aurum nisi negando seruauit quocirca vtiliora erant fortasse tormenta quae bonum incorruptibile amandum docebant quà m illa bona quae sine vllo vtili fructu dominos sui amore torquebant Aug. lib. 1. de ciuit Dei cap. 10. AT LONDON Imprinted by Felix Kyngston for Nathanael Butter 1630. TO THE GREAT ORNAMENT OF HER SEX AND NAME MISTRIS ANNE PORTMAN c. THE accumulation of Honours here and of Glory in future My worthiest WHat you formerlie vouchsafed to peruse in a rude transcript J here present you in a character like your selfe and vertues faire and legible J thinke it my prime honour that it must now weare your liuery and what shall immortall it your name Had it nothing else to make it liue in the opinion and esteeme of others this were enough to giue it both countenance and eternity Greatnesse can onely patronize our endeauours Goodnesse glorifies them Vnder that stampe and seale of yours J haue aduentured it abroad that you might know my respects are the same in publike which they
he will not so much as enioyne his Philemon but labours with an Obsecro when he might haue vs'd a Mando Though I might be much bold in Christ to enioyne thee yet for loue 's sake I rather beseech thee Phil. 7.8 So that where Loue is there is still an Obsecro where it is not there is commonly a Damno Hence 't is that the Pulpit is so often the Mount of Terror and of Vengeance the Throne of personall eiaculations the Altar where some belch nothing but fire and brimstone vomit the Ite maledicti too vncharitably and which is worst too particularly who scare and terrifie when they should entreat and in stead of Beseeching fall to Reuiling Rom. 12.11 who vnder a pretence of feruency of the Spirit and seruing the Lord sincerely ransacke God's dreadfull Artillery and call out all his Instruments of Iustice to assist them his furbisht sword and glittering speare his bowe of steele and sharpe-set arrowes his horse with warre-like trappings neighing for the battell his smoaking iealousie and deuouring pestilence his flaming meteors and horrid earth-quakes his storme his whirle-wind and his tempest flouds and billones and boylings of the deepe his cuppe of displeasure and vials of indignation his dregs of fury and besome of destruction his haile stones and his lightnings his coales of Iuniper and hot thunder-boles Thus in fearefull harnesse hauing muster'd vp all God's Iudgements in a sull volly they at once discharge them against the pretended corruptions of particular men whom their virulence labours rather to traduce then their Deuotions to reforme And this is but a spirituall-distraction a deuout phrenzy a holy madnesse through which like the Lunaticke in the Gospell they fall sometimes into the water Marke 9.22 sometimes into the fire Nothing will satisfie them but flouds and flames flouds to o'er-whelme the sinner or flames to martyr him But Quis furor ô ciues quae tanta dementia Publicke reproofes when they are cloath'd with Terror not onely disparage but dis-hearten They breake the bruizedreede Esay 42.3 and quench the smoaking flaxe run many on the shelues of despaire where they make an vnhappy shipwracke of their faith and not of their faith onely but of their body also exposing it to poyson or the knife to strangling or to the floud to the wilfull precipitation of some Towre or Cliffe or the vnnaturall butchery of their owne hands and so tormenting the body for the soule by a temporall death at length they feele the torments both of soule and body by an eternall death Thus if Incisions bee made too deepe in the vlcers of the Soule and the spirituall wound search'd too roughly it more relishes of cruelty then of Loue and he that doth it rather preaches his owne sinne then endeuours to cure anothers Qui delinquente superbo vel odioso animo corrigit Jsid lib. 3. de summo Bono cap. 91. non emendat sed percutit Rebukes which taste of enuie or superciliousnesse do not reforme but wound and in stead of lenifying and making more tractable indifferent dispositions they stubborne them knowing that reproofes too tartly season'd are the seruices of Spleene and not of Zeale 't is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeale from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seething and boyling of a pot Now a pot you know not temperatly fir'd boyles ouer and certainely if Moderation sometimes blow not the Cole but wee make virulence the bellowes of our zeale it not onely seeths and rises to passion and distemper but boyles ouer to Enuy and Vncharitablenesse And therefore our Apostle deuiding the properties of true Charity from a false zeale makes this one Symptome of that great vertue Charitas non aemulatur Estius in 1. Cor. cap. 13.3 Cyp. lib. de zelo Linore 1 Cor. 13.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall non zelat That is as Cyprian reades non inuidet enuies not for zeale in her perfection and as it leanes to vertue is but emulation but screw'd vp to vice 't is enuy Enuy Nay 't is fury Isid lib. 3. de summo Bono cap. 91. Quicquid proteruus vel indignans animus protulerit obiurgantis furor est non dilectio corrigentis saith the Father what in way of Admonishment passion produces is Reuiling and not admonishment and doth not touch so properly on sincerity as malice And therefore Enuies and Euill-speakings are link'd with Guile and Hypocrisie By Saint Peter Lay aside all guile Hypocrisies and Enuies and euill-speakings 1 Pet. 2.1 A temperate reproofe will mould and worke vs to reformation when an Inuectiue fires vs In cap. 5. Luae Illa pudorem incutit Haec indignationem mouet saith Ambrose That touches vs with remorce and slumbers and becalmes all passion This kindles our Indignation and with that our stubbournesse For certainely harsh speeches doe not so properly moue as startle vs and are like sharpe sawces to the stomacke which though they sometimes stirre the appetite yet they gnaw And for this Error some haue censur'd Saint Chrysostome himselfe That if He could haue moderated his zeale and temper'd his reproofes with a little mildnesse especially to the Empresse Eudoxia He might haue done more seruice to his Church and rescued his honour from the staine both of Imprisonment and Exile I presse not this so farre Beloued to fat and pamper vice or rocke and lull men in a carelesse sensuality Though I doe Beseech yet I would not fawne This were to kill our young with colling them and with the Iuie barren and dead that tree which we embrace I know a Boanerges is sometimes as well requir'd as a Barnabas a sonne of Thunder as of Consolation But these haue their vicissitudes and seasons There is an vncircumcised heart and there is a Broken Spirit There is a deafe Adder that will not be charm'd and there are good Sheepe that will heare Christ's voyce For these there is the spirit of Meekenesse for the other loud and sharpe Reproofes If Nabal's heart be stony the Word is call'd a Hammer let that batter it If Israel haue a heart that is contrite and wounded Gilead hath Balme in it and there is oyle of comfort for hïm that mournes in Sion Thus as our Infirmities are diuers so are the cures of the Spirit sometimes it terrifies sometimes it Commands sometimes it Beseeches But let not vs terrifie when we should but Command nor Command when wee should Beseech lest wee make this Liberty a Cloake for our Maliciousnesse 1. Pet. 2.16 In all exhortations first make vse of the still voyce and if that preuaile not Cry alowd vnto the Trumpet and if that be not shrill enough raise the Thunder-clap Aug. lib. 2. de sermone Domini in monte seâ—m 1. But this latter Rarò magnâ necessitate saith Augustine seldome and vpon great necessity Ità tamèn vt in ipsis etiam obiuâ— gatienibus non nobis sed Deo seruiatur intestinus If we must needs