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
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
all things Are there Prophecies They shall faile Are there Tongues They shall cease Is there Knowledge 1. Cor. 13.8 That shall vanish but Charity shall neuer faile neuer in matters of Nature or Grace or Glory of the Law the Gospell or their Consummation Charity fulfils the Lawe comprehends the Gospell and compleats Both. All the Morall vertues lye shrin'd here Secunda secundae quaest 65. Art 3. Concl. August Serm. 46. de Temport 1. Cor. 13.23 so Aquinas all the Cardinall saith Augustine all the Theologicall Saint Paul though not ex confesso yet by way of Intimation for Faith and Hope are not onely with it but vnder it The greatest of these is Charity 1. Cor. 13. vlt. The greatest of these All these they are all in Charity and Charity in God In God God it selfe God is Loue and he that dwelleth in Loue dwelleth in God and God in him 1 Iohn 4.16 'T is plaine then where Charity is there is an habitation for the Lord and where 't is not there is a Thorow-fare for the Diuell Religion is but rottennesse without it and all this front of holinesse but drosse and Rubbish Tell me not of Faith without thy works nor of Prayers without thine Almes nor of Piety without thy Compassion nor of Zeale without thy Charity what is Deuotion when 't is turbulent or Conscience when 't is peeuish or Preaching when 't is Schismaticall I loue not Diuinity when 't is stipendary nor purity when 't is factious nor Reprehension when 't is Cruell nor Censure when 't is Desperate Orall vehemency hath more tongue then heart therefore that Zeale which is ouer-mouth'd wee may suspect either for counterfeit or Malicious Beleeue not euery spirit 1. Iohn 4.1 saith Saint Iohn but try the spirits whether they be of God or not for many false Teachers are gone out into the world Into the world in all Ages and all Churches Let 's particularize in some in that of the Apostles first when vnder a pretence of sincerity and suppressing Innouation labouring to establish the Iewish ceremonies more firmely there were some that subtilly cryed downe the very seeds of Christianity as those false apostles did which came from Iudea vnto Antioch and taught the Brethren That except they were Circumcifed after the manner of Moses Acts 15. they could not bee saued whom Paul and Barnabas first and afterwards Peter and Iames and the rest at Ierusalem both zealously did resist and in their Synod or first conuocation powerfully suppresse But this Pseudo-zeale in the time of the Apostles did but smoake and sparkle like fire vnder greene wood In that of the Fathers it brake out into flames when some turbulent and discontented spirits burning in hatred to the true Professors or leaning partially to some faction against the Church notwithstanding out of a meere tickling and itch of glory offer'd themselues vnto death for the confession of the name of Christ Vide Estius in c. 13. ad Rom. as the Montanists Nouatians Arrians Donatists whom the Catholicke Church neuer honor'd with the Title of Martyrs but reprobated and cast out as the wilfull Patriarchs of Schisme herefie as Saint Augustine and Saint Cyprian more voluminously The one in his Disputation against the Nouatian the other against the Donatist And doubtlesse Suffering is not alwayes the way to Glory 'T is not Passion but the Cause of it that both creates and crownes our Martyrdomes Timeo dicere Hieron in cap. 5. ad Galat. sed dicendum est Ierome is loth to speake it but he must That those Corporall tortures which for Religion wee vndergoe euen Martyrdome it selfe if it be therefore vndergone to purchase Admiration and Applause of men frustrà sanguis effusus est That blood was spilt in vaine We honour not Martyrs because they suffer but because for Christ and his Church they suffer 'T is not thy carcasse then but thy Charity that casts vp the gratefull Incense and therefore those that glory in their wilfull passions vnder a false name of Martyrdome Heare how Saint Augustine descants on Ecce venitur ad passionem Aug. serm 50. de Verbis Dom. venitur ad sanguinis effusionem venitur ad corporis incensionem tamen nihil prodest quià Charitas deest We offer our Bodies to the stake our Blood to the flames our Liues to the fury of the Tormentors all this is nothing without Charity 't is that makes the Suffering glorious 1. Cor. 13.4 5. If I giue my Body to be burned saith Saint Paul and haue not Charity it profiteth me nothing nay had I all faith so that I could remoue mountaines and haue not Charity I am nothing Not Nullus sum but Nihil sum Not so much not a Man as not a creature nothing Hearken then thou sonne of Tumult whose lips enter into contention and whose mouth calleth for stroakes Thou which raisest tempests in Religion Pro. 8.5 and sowest thy Tares of Faction amongst the multitude thou which bringest in the strange Leauen of New Doctrines and colourest them with thy probable allegations whereby the Consciences of the Simple are intangled and the peace of the Church disturbed though otherwise perchance thou art punctuall enough both in thy conuersation and thy Tenents hast the gifts of Prophecy vnderstand'st all Mysteries and all Language yet because in some things thou hast made a breach of this Harmany in the Church Schismatici qui extra Ecclesiam Catholicam praesentem siniunt vitam in ignem eunt aeternum Aug. seu potiùs Fulgent de fide ad Petrum Diaconum cap. 38 thou art a Rebell both to it and thy Christ and except by Retractation and Submission thou art recal'd to the Fold from which thou hast wandred thòu stand'st out-law'd and excommunicate to Heauen and neither Imprisonment nor Death can make atonement for thy Mistreadings Is this harsh 'T is Saint Augustines and he will yet goe farther A Schism iticke brought vnto the stake not for that Error which did separate him from the Church but for the truth of the Word and Sacrament which he doth else maintaine suffering the Temporall flames to auoyde the Eternall and beares it patiently though that Patience be commendable and a gift of God yet because in part a Schismaticke not of that kind of gifts which are imparted filijs Ierusalem but to those also which are filij concubinarum saith the Father which euen carnall Iewes and Heretickes may haue and concludes at length that This suffering and patience nothing profits Him towards Heauen but supposes that the great Iudgement will be in this more tolerable to Him Aug. lib. de Patientia cap. 26.27.28 Quà m si Christum negando tormenta mortémque vitâsset Then if by denying Christ he had euaded the cruelty of his Death and Torment in his Booke de Patientiâ 28. chapter You haue heard what primitiue times haue done for the barke and out-side of Religion the very
this peace that preserues the Spirit so that 't is still an vnity of Spirit kept in the Bond of peace Come hither then my Faithfull Brother in the Lord and let vs no more ceasure but expostulate Hast Thou the true Faith thou so much gloriest in where is thy zeale hast thou true zeale where is thy Charity hast thou true Charity why art thou Tumultucus Iohn 13.35 By this shall you know saith Christ that you are my Disciples if you loue one another Mutuall agreement begets Loue and this Loue makes the Disciple and this Disciple is knowne to be Christs by a Si diligeritis onely if yee loue one another And therefore in the first Dawne and rising of the Christian Church the chiefe thing remark'd in it by the Gentiles was the Christian Loue Teytul Apol. 36. Vide vt inuicem se diligunt vt pro alterutro mori sint paerati as Tertullian stories it Lo how they Loue the Heathens cry How ready to Dye one for another But this Lâ—ue of the Brother vnto Death I presse not here for the very Infidels had their Commorientes as well as we but Loue vnto Sincerity and Constancy of which he that is destitute falls short both in Religion and Morality And therefore that Text in Saint Peter runs Methodically Feare God 1. Pet. 2.17 Honour the King but first Loue the Brotherhood as if there could be no true feare of God or honour of the King except there be first Loue to thy Brother to thy Brother nay the Brother-hood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Greeke Achava the Hebrew Beza Annot. in 1. Pet. 2 17. Brotherhood for the company and coniunction of Brethren in the Church and in this not so much a Coniunction of persons as of Mindes otherwise 't is no Church And therefore the multitude of them that beleeued at the Apostles Sermon were said to bee of one Soule and one heart Acts 4.32 And this one Soule and one heart S. â—aul calls one minde and one Iudgement And this one minde and one Iudgement must not be thinly mixt 1. Cor. 1.10.12 but perfectly icyn'd together and so ioyn'd together that there be no Diuision among vs and therefore he coniures his Corinthians by the Name of Iesus Christ Rom. 15.5 6. not onely to Doe but to Speake the same thing I Beseech you Brethren by the Name of our Lord Iesus Christ that ye all speake the same thing that there be no Diuision amongst you but that ye be perfectly ioyn'd together in one minde and the same Iudgement 1 Cor. 1.10 Maximum indicium malae mentis fluctuatio Sen. Epist 121. Reeling betweene opinion and opinion is a Mentall drunkennesse and there is no such Index of a Depraued Disposition as wauing vnsettlednesse And therefore the Stoicke describing the vnconstant man Senec. Jbid. Thus lashes him Nunquà m eundem nec similem quidem sed in diuersum aberrat He so trauerses and wanders in himselfe that hee is neither the same nor like but diuerse So that the Wise man is the Man onely of Resolution for He is one and the same still Praeter Sapientem nâ—mo vnus Seneca tells his Lucillius in his 126. Epistle And doubtlesse 't is this one minde and one Iudgement that makes both the discreet Meralist and the wise Christian Videmus qualis sit quantus sit and vnus sit Epist 26. the same Seneca Vnanimity is the Soule of Brother-hood whether in that of Nature or of Grace And therefore what Abraham of old said vnto Let is worthy both of your memory and obseruation Genes 13.8 Let there be no strife betweene me and thee nor betweene my Heardsmen and thy Heardsmen why We are Brethren as if the very word did inuolue vnion and where there was Brother-hood there could be no strife no not amongst their very Heardsmen that brawling Regiment which for the most part are as vnruly as the Droues they keepe and in some things 't is disputable which is the verier Beast for they both goe one way Sen. Epist 135. non quâ eundum est sed quâ itur As the multitude treads so they follow squadron'd into a Faction as That is not onely in the State but the Church too And so 't was of old in the time of the Apostles Acts 14.4 when at Iconium there was a great vprore amongst the Iewes and Gentiles about the preaching of Paul and Barnabas in stead of suppressing the fury of the Tumult the Rabble of the City was Diuided and part held with the Iewes and part with the Apostles Act. 14.4 Thus popular conuocations were euer the Nurses of Distraction and These now occasion the Hubub and Out-cries in Our Church the strife is not so much betweene Lot and Abraham as their Heardsmen the People more side it in Religion then their Pastors doe and that 's the best Doctrine which They fancy not what the Others teach And to this purpose They haue gotten lately into most Corporations of the Kingdome certaine Lapwing-Dinines and featherlesse Professors of their owne Cut prescribe them Principles which they may not transgresse and not onely their Posture Habit and Conuersation but the very Methode Tone and Language cued them Miserable Age when Diuinity shall be thus slau'd to a Stipend and a Trencher and the Apostles of Iesus Christ for a morsell of bread or some Mechanicke or Leane-cheek'd Contribution shall disparage the Powrâ— and Sacrednesse of their Keyes But fie on this Factious Holinesse this Iezebel in Religion that smells too much of the Painter and his Varnish Let it no more with vncharitable contentions or nouelty of Doctrine or vnseasonablenesse of suggestion disturbe the peace of our Spirituall Mother but let her sleepe and rest sweetly in that Diuine truth which she hath receiued from Primitiue plantations and seal'd since with the Blood of so many Martyrs I tharge you O Daughters of Ierusalem by the Roes and Hinds of the field that ye stirre not or awake my Loue vntill she please Cant. 3.5 'T was long since the complaint of a disconsolate Church and ours hath in part reuiu'd it Eccepace amaritudo mea amarissima pax ab haereticis pax à paganis bellum à filijs O my bitter bitternesse in the dayes of peace peace amongst pagans peace amongst Heretickes but warres and struglings by the twinnes of my owne womb My sonnes my diuided sonnes are more vnnaturall then all these The Protestant that hath beene so long the Starre of the Reformed Church the Ensigne and Standard-bearer of true Religion must be now buffeted and spit vpon by the obloquy and scorne of vpstart Sectaries You then that thus dig out the Bowels of your hallowed mother and sticke your Daggers at her very heart Serm. 57. de Diuersis in Append. Hearke Saint Augustine the deuout Saint Augustine All those gifts and rewards of Beatitude which God hath treasur'd vp for his Children and Elect in pacis conseruatione promisit are appropriate onely to the Sonnes of peace And hence is our Sauiours Beati pacifici Blessed are the peace-makers why They shall be called the sonnes of God Aug. Serm. 463. de Temp. Non peruenitur ad vocabulum Filij nisi per nomen pacifici saies the Father They had neuer beene called the Sonnes of God had they not beene first the sonnes of peace nor entituled to the Attribute of Blessed had they not beene formerly the Sonnes of God And therefore 't is the Substance of Christs valediction to his Disciples Iohn 14.27 Aug. Serm. 63. de Temp. My peace I leaue with you my peace I giue vnto you Proficiscens voluit dare quod desiderabat rediens in omnibus inuenire the same Saint Augustine Hee gaue to all at his departure what he desir'd to find in all at his returne his peace his blessed peace For where there is a Congregation of men and not of opinions or of opinions and not of loue Christ is not there with his Pax vobis so that where peace is not there is no Christ and where no Christ no Church Thy Religion thy Faith thy Hope are dead without it thy Groanes thy Sighs thy Deuctions are false and empty like vaults that sound meerely from their hollownesse thy selfe like an Instrument that 's crack'd or a string that jarr's And therefore to the peace-lesse Brother that of Tertullian to the Gentiles shall be both my Aduïce and my Conclusion Fratres vestri sumus Tertul. Apol. 36â— iure nostrae Matris vnius et si vos parum homines qui mall fratres at quanto digniùs fratres dicuntur habentur qul vnuÌ„ Patrem Deum agnouerunt qui vnum Spiritum biber unt sanctitatis qui de vno vtero ignorantiae eiusdem advnam Lucem expauerint veritatïs Itaque quia Animâ aniâ—óque miscemur nihil de rei communicatione dubitemus Since we haue one God our Father one Christ our Brother one Church our mother one Spirit our Comforter Ephes 4 vlt. let vs all haue one minde one heart one peace our Director that so the God of peace which is aboue All may be through All Cant. 4.15 and in vs All. And then Arise O North and come O South and blow on my Garden that the spices thereof may flow out Cant. 7.12 Arise yee Soueraigne winds of the Spirit of God and breath on this garden of the Spouse where the Pomegranates bud forth and the tender grapes appeare that the fragrant odours of these her Plants may bee both increas'd and dispes'd and at length carryed into the Nostrls of her well-beloued who shall bring her out of this Wildernesse below Cant. 3.6 like pillers of smoke perfum'd with Myrrhe and Incense which as sweeâ—e sauours shall ascend on high where the Day breakes and shadowes flye away where Darkenesse is banish'd euerlastingly and the Sunne of Righteousnesse shines for euermore To whom c. Gloria in excelsis Deo Haec at que huiusmodi verba obtrectantium siuè non obtrectando sed quaerendo talia loquentium operosius fortassè refellerem nisi hae disceptationes haberentur cuni viris liberaliter institutis Aug. de Apoll. Apul. ad Marcellinum Epist. 5. Respon FINIS
vnto death And therefore our Prophet knowing that his earthly Tent was a little wind-shooke and obnoxious to daily ruine wil haue his age emblem'd by a shadow that is declin'd ad occasum vergens In Psal 102.12 109.23 in tenebras euanescens saith Muscuius hastning to darknesse and the night and that night death When the Sunne is in the Meridian and the beames of it perpendicular to our bodies shadowes change not suddenly but when it begin's to decline to the fall euery moment almost they vary and therefore his dayes are velut vmbrainclinata seu serotina Museul ibid. as an euening shadow which decline's with the Sunne and so set's For though shadowes appeare larger when the Sunne is neere the fall yet that greatnesse is not fatre from vanishing vanitie I should say the vanitie in the text here man whose honours and triumphs at the height and in his best state are but as shadowes at noone and his dayes but as shadowes neere the set nay not so hopefull for they returne againe with the Sunne but man once set riseth not till the Sunne and Heauens shall be no more Iob. 14.12 And t were well that only the time of mans life were vanitie but his actions in that time are a wilder vanitie then the other The Poets signified so much when they set in combustion all Greece and Asia for a gaudie Apple and all Troy and Greece for a faire Curtizan two daintie trifles to cause such bloudie agitations in States and Empires What but vanitie could haue proiected it What but this omnimoda vanitas put it in execution But who knowes not that most things arriue mankind as they seeme not as they are As wee please to fancie them not as they proue in their owne nature And so wee are fool'd out of the truth and realtie of things by a vaine apprehension of what they are not shewing one thing in the rinde an externall appearance another in the core and internall essence Sophistications Impostures Lies And therefore the Prophet complaines on the sonnes of men that they lou'd Vanitie and followed after lies Psal 4.9 not only because all worldly allurements yeeld no true contentation and felicitie but because in very deed they tend either to equiuocation or falshood a deceiueable falshood so the word Cozab signifie's which is such a lie Aynesworth in Psal 4.9 as deceiue's mens expectations and therefore that which in the twelfth Psalme verse 3. We translate deceitfull lips according to the Hebrew is false vanitie or vaine falshood the word Shau noting both vanitie of words and deeds and sometimes that which is false too Here upon the Prophet Agur amongst other petitions he preferr'd to his God his principall desire was that hee would remoue from him vanitie and lies Pro. 30.8 And commonly they go hand in hand for whatsoeuer is vain must be false too Insomuch that vnder the word vanitie a lie passes srequently in Scripture or Vide Pineda Boldnc in cap. 11. Iob 11. at least in the Expositions on it so in the eleuenth of Iob what the vulgar read's hominum vanitatem vanitie of men Pagnine call's homines mendaces and Caietan homines falsitatis lying men or men of falshood Pagn Vatab. Caiet in cap. 11. Job 11. and Vatablus vnwilling as it seemes to sunder vanitie from the lie translate's both wayes Nouit Deus quà m vani ne quà m homines God knoweth how vaine and false men are And therefore in the 62. Psal 10. the Latine hath it Mendaces homines in stateris men are lyes in the ballance the English thus men are vanitie in the ballance And indeed the whole race of mankind come's within the verge of these two words if they be of cheape and humble condition they are call'd Vanitie if of a more climing high and noble estate a lie Men of low degree are vanitie and men of high degree are alye Psal 62.9 Aynsworth in Psal 62.9 A lie or a vanitie nay lighter then both so that if they were laid in ballances together they would mount vp sayes the text In ballances to mount vp they together are lighter then vanitie intimating Psal 62.10 that if all men were put together in one ballance and this vanitie and lie in another the ballances would mount vp and the frailtie in mans side A prettie piece of aeyre and leuitie that vanitie should weigh-downe or alie childhood or wantonnesse or folly or ignorance are not so light nay not the leuitie of all these woman The Locust or the Grashopper creatures of emptinesse and feare are no greater slaues of the winde then he Hee is tossed to and froas the Grashopper and driuen away as the Locust Aug. Iun. Trem. Psal 30. In imagine non in vmbra Psal 109.23 Thus his whole life is but a tossing or a driuing types of instabilitie and trouble and these in a vaine way too so our Psalmist here He walke 's in a vaine Image as if his life were rather suppositious and imaginarie then a life indeed and in this he is at no peace but he disquieteth himselfe in vaine or as some read it in vanitie doth hee make a stirre And what is the issue of this vaine tumult He beapeth vp riches and knoweth not who shall gather them in the seuenth verse of this Psalme Of all earthly vanities this is the most superlatiue the omuimoda vanitas in the Text Aug. de Temp. 49. in cap. 3. is not so vaine as this Conturbaris ô homo saith Augustine Vanè conturbaris quare thesaurizas cui nescis A rare prouidence no doubt to treasure vp I know not what for I know not whom The Scripture scarce afford's a fleeting at tribute to flesh and bloud but Riches haue a share in it Men are call'd vanities so are Riches shadowes so are Riches nothing so are Riches Hearke Mammonist here is a vanitie as well of Riches Aug. ibid. as of men and both these a shadow and a nothing But suppose those riches firme and solid what then Non infructuosè conturbaris sed vanè conturbaris sayes the Father perchance the trouble is not so fruitlesse but 't is as vaine vaine Why Thou knowest not who shall gather them and if thou knowest not that why doest thou heape them vp or if thou do'st tell me for whom thy selfe dar'st thou say so that art to die thy issue then dar'st thou say so of those that shall Magna pietas thesaurizat pater filijs imò magna vanitas thesaurizat moriturus morituris the Father still in his nine and fortieth Sermon de Tompore But grant thy heapes inlarg'd thy fortunes prosperous thy loynes fruitfull yet there is a moth and gangreene haunt's that estate that is purchased with too much solicitude the heire of it oftentime subiect to a fit of improuidence or luxurie or pride or folly or else that common feuer of lust and riot or perchance the palsie of a