to the Mountaines of Incense Vntill the day of my gracious appearance shall shine forth and vntill all these shadowes of ignorance infidelitie afflictions bee vtterly and suddenly dispersed O my Spouse I will retire my selfe in regard of my bodily presence into my delightfull and glorious rest of heauen 7. Thou art all faire my Loue and there is no spot in thee Thou art exceeding beautifull O my Church in all the parts of thee for all thy sinnes are done away and thine iniquitie is couered and loe I present thee to my Father without spot or wrinkle or any such deformitie 8. Come with me from Lebanon my Spouse euen with me from Lebanon and looke from the top of Amanah from the top of Shenir and Hermon from the dens of the Lions and from the mountaines of the Leopards And now O thou which I professe to haue maried to my selfe in truth and righteousnesse thou shalt be gathered to me from all parts of the world not onely from the confines of Iudea where I planted and found thee but from the remotest and most sauage places of the Nations out of the companie of Infidels of cruell and bloudy persecutors who like Lions and Leopards haue tyrannized ouer thee and mercilesly torne thee in peeces 9. My sister my Spouse thou hast wounded my heart with one of thine eies and with a chaine of thy necke Thou hast vtterly rauisht me from my selfe O my sister and Spouse for so thou art both ioâ—ned to me in that spirituall vnion and coheire with me of the same inheritance and glory thou hast quite rauisht my heart with thy loue euen one cast of one of thine eies of faith and one of the ornaments of thy sanctification wherewith thou art decked by my Spirit haue thus stricken mee with loue how much more when I shall haue a full sight of thee and all thy graces shall I be affected towards thee 10. My sister my Spouse how faire is thy loue how much better is thy loue than wine and the sauour of thine ointments than all spices O how excellent how precious how delectable are those loues of thine O my sister my Spouse how farre surpassing all earthly delicates and the sauour of those diuine vertues wherewith thou art endued more pleasing to my sent than all the perfumes in the world 11. Thy lips my Spouse drop as Hony combes Hony and milke are vnder thy tongue and the sauour of thy garments is as the sauour of Lebanon The gracious speeches that proceed from thee are as so many drops of the Hony-combe that fall from thy lips and whether thou exhort or confesse or pray or comfort thy words are both sweet and nourishing and the sauour of thy good works and outward conuersation is to me as the smell of the wood of Lebanon to the sense of man 12. My sister my Spouse is as a Garden inclosed as a Spring shut vp and a Fountaine sealed vp My sister my Spouse is as a Garden or Orchard full of all varietie of the heauenly Trees and flowers of grace not lying carelesly open either to the loue of strangers or to the rage of enemies which like the wilde Bore out of the wood might root vp and destroy her choice plants but safely hedged and walled about by my protection and reserued for my delight alone she is a Spring Well of wholsome waters from whom flow forth the pure streames of my Word but both inclosed and sealed vp partly that shee may the better by this closenesse preserue her owne naturall taste and vigour from the corruptions of the world and partly that shee may not be defiled and mudded by the prophane feet of the wicked 13. Thy plants are as an Orchard of Pomegranats with sweet fruits as Cypers Spikenard euen Spikenard and Saffron Calamus and Cinamon withall the trees of Incense Myrrh and Aloes with all the chiefe spices Thou art an Orchard yea a Paradise whose plants which are thy faithfull children that grow vp in thee are as Pomegranate Trees the Apples whereof are esteemed for the largenesse colour and taste aboue all other or if I would feed my other senses the plentifull fruits of thy holy obedience which thou yeeldest vnto mee are for their smell as some composition of Cypresse Spikenard Saffron sweet Cane Cinamon Incense Myrrh Aloes and whatsoeuer else may be deuised vnto the most perfect sent 14. O fountaine of the gardens O well of liuing waters and the springs of Lebanon Thou art so a Spring in my Garden that the streames which are deriued from thee water all the gardens of my particular congregations all the world ouer thou art that Fountaine from whose pure head issue all those liuing waters which who so drinketh shall neuer thirst againe euen such cleare currents as flow from the hill of Libanus which like vnto another Iordan water all the Israel of God The Church 15. Arise O North and come O South and blow on my garden that the spices thereof may flow out let my Well-beloued come to his garden and eat his pleasant fruit IF I bee a garden as thou saiest O my Sauiour then arise O all yee soueraigne winds of the Spirit of God and breathe vpon this garden of my soule that the sweet odours of these my plants may both bee increased and may also bee dispersed afarre and carried into the nostrils of my Well-beloued and so let him come into his owne garden which his owne hand hath digged planted watred and accept of the fruit of that seruice and praise which hee shall inable mee to bring forth to his Name CHAP. V. CHRIST 1. I am come into my garden my sister my Spouse I gathered my Myrrh with my spice I ate my Hony with my Hony-combe I dranke my wine with my milke eat O my friends drinke and make you merry O Wel-beloued BEhold according to thy desire I am come into my garden O my sister my Spouse I haue receiued those fruits of thine obedience which thou offeredst vnto mee with much ioy and pleasure I haue accepted not onely of thy good works but thy endeuours and purposes of holinesse both which are as pleasant to me as the Hony and the Hony-combe I haue allowed of the cheerefulnesse of thy seruice and the wholesomenesse of thy doctrine And yee O my friends whether blessed Angels or faithfull men partake with me in this ioy arising from the faithfulnes of my Church cheere vp and fill your selues O my beloued with the same Spirituall dainties wherewith I am refreshed The Church 2. I sleepe but my heart waketh it is the voyce of my Well-beloued that knocketh saying Open vnto me my sister my Loue my Doue my vndefiled for mine head is full of dew and my locks with the drops of the night VVHen the world had cast me into a secure sleepe or slumber rather for my heart was not vtterly bereaued of a true faith in my Sauiour euen in this darknesse of my minde it
the wicked and he that despiseth his waies shall die §. 3. Fidelity in performances To God To man in faithfull reproofe OR whether to God and man 1. Fidelity both first in performing that wee haue vndertaken If thou haue vowed a vow to God deferre not to pay it for hee delighteth not in fooles Ec. 5.3 Ec. 5.4 pay therefore that thou hast vowed It is better that thou shouldst not vow than that thou shouldst vow and not pay it Suffer not thy mouth to make thy flesh to sin Ec. 5.5 Neither say before the Angell that this is ignorance Pr. 20.25 Pr. 12.22 Pr. 28.10 Pr. 28.20 Pr. 25.19 Wherefore shall God bee angry by thy voice and destroy the worke of thine hands For It is destruction to a man to deuoure that which is sanctified and after the vowes to enquire Neither this to God onely but to man They that deale truly are his delight and the vpright shall inherit good things yea The faithfull man shall abound in blessings whereas the perfidious man as he wrongs others for Confidence in an vnfaithfull man in time of trouble Pr. 17.13 is like a broken tooth and a sliding foot so he gaineth not in the end himselfe He that rewardeth euill for good euill shall not depart from his house 2. In a faithfull reproofe Open rebuke is better than secret loue The wounds of a louer are faithfull and the kisses of an enemie are pleasant but false Pr. Pr. 15.12 Pr. 25.12 so that he that reproueth shall finde more thanke at the last and how euer the scorner take it yet he that reproueth the wise and obedient eare is as a gold eare ring and an ornament of fine gold §. 4. Truth in words The qualitie The fruit to himselfe to others The opposites 1. Lies Slander 2. Dissimulation Flatterie HE that speaketh truth will shew righteousnesse Wherein Pr. 12.17 Pr. 14.25 A faithfull Witnesse deliuereth soules but a deceiuer speaketh lies A vertue of no small importance for Death and Life are in the hand of the tongue and as a man loues Pr. 18.21 hee shall eat the fruit thereof to good or euill to himselfe others Himselfe Pr. 15.4 Pr. 12.19 Pr. 10.20 Pr. 10.21 Pr. 23.23 A wholsome tongue is as a Tree of life and the lip of truth shall be stable for euer Others The tongue of the iust man is as fined siluer and the lips of the Righteous doe feed many therefore Buy the truth and sell it not as those doe which either 1. lye 2. slander 3. dissemble or 4. flatter §. 5. The lyer His fashions His manifestation His punishment A Faithfull witnesse will not lie but a false record will speake lies Of those six Pr. 14.5 Pr. 6.16 Pr. 6.17 Pr. 6.19 Pr. 19.28 Pr. 26.28 Pr. 12.19 Pr. 19.5 Pr. 12.22 Pr. 21.28 Pr. 25.18 Pr. 24.28 29. Pr. 30.7 Pr. 30.8 Pr. 19.22 yea seuen things that God hateth two are A lying tongue and a false witnesse that speaketh lies For such a one mocketh at iudgement and his mouth swallowes vp iniquitie yea a false tongue hateth the afflicted He is soone perceiued for a lying tongue varieth incontinently and when he is found A false witnesse shall not be vnpunished and he that speaketh lies shall not escape for the lying lips are abomination to the Lord therefore a false witnesse shall perish and who pitties him Such a one is an hammer a sword a sharpe arrow to his neighbour he deceiueth with his lips and saith I will doe to him as he hath done to me Two things then haue I required of thee denie me them not vntill I die c. Remoue farre from me vanitie and lyes Let me be a poore man rather than a lyer §. 6. The slanderer what his exercise in misreports in vnseasonable medling what his entertainment THis wicked man diggeth vp euill and in his lips is like burning fire Pr. 16.27 Pr. 16.30 Hee shutteth his eies to deuise wickednesse hee moueth his lips and bringeth euill to passe and either hee inuenteth ill rumors A righteous man hateth lying words Pr. 13.5 but the wicked causeth slander and shame Pr. 20.3 Pr. 11.13 Pr. 26.20 Pr. 18.8 or else in true reports he will be foolishly medling and goeth about discouering secrets where he that is of a faithfull heart concealeth matters and by this meanes raiseth discord Without wood the fire is quenched and without a tale-bearer strife ceaseth for the words of a tale-bearer are as flatterings Ec. 7.23 and goe downe into the bowels of the belly therefore as on the one side thou mayest not giue thine heart to all that men speake of thee Pr. 25.23 left thou heare thy seruant cursing thee so on the other no countenance must be giuen to such for As the North-wind driues away raine so doth an angry countenance the slandering tongue §. 7. The dissembler of foure kinds malicious vaine-glorious couetous impenitent The flatterer his successe to himselfe to his friend his remedie Pr. 10.18 THE slanderer and dissembler goe together Hee that dissembleth hatred with lying lips Pr. 26.24 and he that inuenteth slander is a foole There is then a malicious dissembler He that hateth will counterfeit with his lips and in his heart he layeth vp deceit Pr. 26.25 Pr. 26.26 such one though he speake fauourably beleeue him not for there are seuen abominations in his heart Hatred may be couered with deceit but the malice thereof shall at last bee discouered in the congregation There is a vaine-glorious dissembler that maketh himselfe rich Pr. 13.7 Pr. 13.7 Pr. 20.24 Pr. 23.6 Pr. 23.7 and is poore and 3. a couetous There is that makes himselfe poore hauing great riches and this both 1. in bargains It is naught it is naught faith the buyer but when he is gone apart he boasteth and 2. In his entertainment The man that hath an euill eie as though he thought in his heart so will he say to thee Eat and drinke Pr. 28.13 Pr. 27.14 but his heart is not with thee Lastly an impenitent Hee that hideth his sinnes shall not prosper but he that confesseth and forsaketh them shall haue mercie The flatterer praiseth his friend with a loud voice rising early in the morning but with what successe Pr. 29.5 To himselfe It shall be counted to him for a curse To his friend A man that flattereth his neighbour Pr. 26.28 Pr. 20.19 spreadeth a net for his steps he spreadeth and catcheth For a flattering mouth causeth ruine The onely remedie then is Meddle not with him that flattereth with his lips Ec. 7.7 for It is better to heare the rebuke of wise men than the song of fooles §. 8. Truth in dealings wherein is the true dealers Practices To doe right with ioy Reward Gods loue Good memoriall Pr. 11.3 Pr. 11.5 Pr. 15.19 Pr. 21.8 Pr. 21.3 Pr. 21.15 Pr. 10.16 Pr. 29.7 Pr. 29.10 Pr. 21.8 Pr. 3.29
sinnes to informe our brethren How rife is this Dumbe Deuill euerywhere whiles hee stops the mouthes of Christians from these vsefull and necessarie duties For what end hath man those two priuiledges aboue his fellow creatures Reason and Speech but that as by the one he may conceiue of the great workes of his Maker which the rest cannot so by the other hee may expresse what hee conceiues to the honor of the Creator both of them and himselfe And why are all other creatures said to praise God and bidden to praise him but because they doe it by the apprehension by the expression of man If the heauens declare the glory of God how doe they it but to the eies and by the tongue of that man for whom they were made It is no small honor whereof the enuious spirit shall rob his Maker if he 〈◊〉 close vp the mouth of his onely rationall and vocall creature and turne the best of his workemanship into a dumbe Idoll that hath a mouth and speakes not Lord open thou my lips and my mouth shall shew forth thy praise Praise is not more necessary then complaint praise of God then complaint of ourselues whether to God or men The onely amends we can make to God what we haue not had the grace to auoid sinne is to confesse the sinne wee haue not auoided This is the sponge that wipes out all the blots and blurs of our liues If wee confesse our sinnes he is faithfull and iust to forgiue vs our sins and to cleanse vs from all vnrighteousnesse That cunning man-slayer knowes there is no way to purge the sicke soule but vpward by casting out the vicious humor wherewith it is clogged and therefore holds the lips close that the heart may not dis-burden it selfe by so wholesome euacuation When I kept silence my bones consumed For day and night thy band O Lord was heauy vpon me my moisture is turned into the drought of Summer O let me confesse against my selfe my wickednesse vnto thee that thou maist forgiue the punishment of my sinne We haue a tongue for God when wee praise him for our selues when wee pray and confesse for our brethren when we speake the truth for their information which if we hold backe in vnrighteousnesse we yeeld vnto that dumbe Deuill where doe we not see that accursed spirit Hee is on the Bench when the mute or partiall Iudge speakes not for truth and innocence He is in the pulpit when the Prophets of God smother or halue or adulterate the message of their master Hee is at the barre when irreligious Iurors dare lend an oath to feare to hope to gaine Hee is in the market when godlesse chapmen for their peny sell the truth and their soule He is in the common conuersation of men when the tongue belies the heart flatters the guilty balketh reproofes euen in the foulest crimes O thou who only art stronger then that strong one cast him out of the hearts and mouthes of men It is time for thee Lord to worke for they haue destroyed thy Law That it might well appeare this impediment was not naturall so soone as the man is freed from the spirit his tongue is free to his speech The effects of spirits as they are wrought so they cease at once If the Sonne of God doe but remoue our spirituall possession we shall presently breake forth into the praise of God into the confession of our vilenesse into the profession of truth But what strange variety do I see in the spectators of this miracle some wondring others censuring a third sort tempting a fourth applauding There was neuer man or action but was subiect to variety of constructions What man could bee so holy as he that was God What act could bee more worthy then the dispossession of an euill spirit yet this man this act passeth these differences of interpretation What can we doe to vndergoe but one opinion If we giue almes and fast some will magnifie our charity and deuotion others will taxe our hypocrisie If wee giue not some will condemne our hard-heartednesse others will allow our care of iustice if wee preach plainly to some it will sauour of a carelesse slubbering to others of a mortified sincerity Elaborately some will tax our affectation others will applaud our diligence in dressing the delicate viands of God What maruell is it if it bee thus with our imperfection when it fared not otherwise with him that was purity and righteousnesse it selfe The austere fore-runner of Christ came neither eating nor drinking they say He hath a Deuill The sonne of man came eating and drinking they say This man is a glutton a friend of Publicans and sinners and here one of his holy acts caries away at once wonder censure doubt celebration There is no way safe for a man but to square his actions by the right rule of iustice of charitie and then let the world haue leaue to spend their glosses at pleasure It was an heroicall resolution of the chosen vessell I passe very little to be iudged of you or of mans day I maruell not if the people maruelled for here were foure wonders in one The blinde saw the deafe heard the dumbe spake the demoniacke is deliuered Wonder was due to so rare and powerfull a worke and if not this nothing We can cast away admiration vpon the poore deuices or actiuities of men how much more vpon the extraordinary workes of omnipotency Who so knowes the frame of Heauen and earth shall not much be affected with the imperfect effects of fraile humanity but shall with no lesse rauishment of soule acknowledge the miraculous workes of the same Almighty hand Neither is the spirituall eiection worthy of any meaner intertainment Raritie and difficultie are wont to cause wonder There are many things which haue wonder in their worth and leese it in their frequence there are some which haue it in their strangenesse and leese it in their facilitie Both meet in this To see men haunted yea possessed with a dumbe Deuill is so frequent that it is a iust wonder to finde a man free but to finde the dumbe spirit cast out of a man and to heare him praising God confessing his sinnes teaching others the sweet experiments of mercy deserues iust admiration If the Cynick sought in the market for a man amongst men well may we seeke amongst men for a conuert Neither is the difficulty lesse then the rarenesse The strong man hath the possession all passages are blockt vp all helpes barred by the trechery of our nature If any soule be rescued from these spirituall wickednesses it is the praise of him that doth wonders alone But whom doe I see wondring The multiude The vnlearned beholders follow that act with wonder which the learned Scribes entertaine with obloquy God hath reuealed those things to babes which he hath hid from the wise and prudent With what scorne did those great Rabbins speake of these sonnes of the earth This
deserued it Whence it comes that we are so loth to thinke of our dissolution and going to God for naturally where we are not acquainted we Iist not to hazard our welcome chusing rather to spend our money at a simple Inne than to turne in for a free lodging to an vnknowne Oast whom we haue onely heard of neuer had friendship with whereas to an entire friend whose nature and welcome we know and whom wee haue elsewhere familiarly conuersed withal we goe as boldly willingly as to our home knowing that no houre can be vnseasonable to such a one whiles on the other side we scrape acquaintance with the world that neuer did vs good euen after many repulses I will not liue with God and in God without his acquaintance knowing it my happinesse to haue such a friend I will not let one day passe without some act of renewing my familiaritie with him not giuing ouer till I haue giuen him some testimonie of my loue to him and ioy in him and till he hath left behinde him some pledge of his continued fauour to me 30 Men for the most part would neither die nor be old When we see an aged man that hath ouer-liued all the teeth of his gums the haire of his head the sight of his eies the taste of his palate we professe we would not liue till such a combersome age wherein we proue burdens to our dearest friends and our selues yet if it be put to our choice what yeere we would die we euer shift it off till the next and want not excuses for this prorogation rather than faile alleaging we would liue to amend when yet wee doe but adde more to the heape of our sinnes by continuance Nature hath nothing to plead for this folly but that life is sweet wherein wee giue occasion of renewing that ancient checke or one not vnlike to it whereby that primitiue vision taxed the timorousnesse of the shrinking Confessors Yee would neither liue to bee old nor die ere your age what should I doe with you The Christian must not thinke it enough to endure the thought of death with patience when it is obtruded vpon him by necessitie but must voluntarily call it into his minde with ioy not onely abiding it should come but wishing that it might come I will not leaue till I can resolue if I might die to day not to liue till to morrow 31 As a true friend is the sweetest contentment in the world so in his qualities hee well resembleth hony the sweetest of all liquors Nothing is more sweet to the taste nothing more sharpe and cleansing when it meets with an exulcerate sore For my selfe I know I must haue faults and therefore I care not for that friend that I shall neuer smart by For my friends I know they cannot be faultlesse and therefore as they shall finde mee sweet in their praises and encouragements so sharpe also in their censure Either let them abide me no friend to their faults or no friend to themselues 32 In all other things we are lead by profit but in the maine matter of all we shew our selues vtterly vnthriftie and whiles we are wise in making good markets in these base commodities we shew our selues foolish in the great match of our soules God and the world come both to one shop and make proffers for our soules The world like a franke Chapman sayes All these will I giue thee shewing vs his bagges and promotions and thrusting them into our hands God offers a crowne of glory which yet he tels vs we must giue him day to performe and haue nothing in present but our hope and some small earnest of the bargaine Though we know there is no comparison betwixt these two in value finding these earthly things vaine and vnable to giue any contentment and those other of inualuable worth and benefit yet wee had rather take these in hand than trust God on his word for the future while yet in the same kinde we chuse rather to take some rich Lordships in reuersion after the long expectation of three liues expired than a present summe much vnder foot As contrarily when God and the world are sellers and we come to the Mart the world offers fine painted wares but will not part with them vnder the price of our torment God proclaimes Come yee that want buy for nought Now we thriftie men that trie all shops for the cheapest pennieworth refuse God proffering his precious commodities for nothing and pay an hard price for that which is worse than nothing painfull Surely wee are wise for any thing but our soules and not so wise for the body as foolish for them O Lord thy payment is sure and who knowes how present Take the soule that thou hast both made and bought and let me rather giue my life for thy fauour than take the offers of the world for nothing 33 There was neuer age that more bragged of knowledge and yet neuer any that had lesse soundnesse He that knowes not God knoweth nothing and hee that loues not God knowes him not for hee is so sweet and infinitely full of delight that who-euer knowes him cannot chuse but affect him The little loue of God then argues the great ignorance euen of those that professe knowledge I will not suffer my affections to run before my knowledge for then I shall loue fashionably onely because I heare God is worthy of loue and so be subiect to relapses but I will euer lay knowledge as the ground of my loue So as I grow in diuine knowledge I shall still profit in an heauenly zeale 34 Those that trauell in long pilgrimages to the holy Land what a number of wearie pases they measure what a number of hard lodgings and knowne dangers they passe and at last when they are come within view of their iournies end what a large tribute pay they at the Pisan Castle to the Turkes And when they are come thither what see they but the bare Sepulcher wherein their Sauiour lay and the earth that he trode vpon to the increase of a carnall deuotion What labour should I willingly vndertake in my iourney to the true Land of promise the celestiall Ierusalem where I shall see and enioy my Sauiour himselfe What tribute of paine or death should I refuse to pay for my entrance not into his Sepulcher but his Palace of glory and that not to looke vpon but to possesse it 35 Those that are all in exhortation no whit in doctrine are like to them that snuffe the candle but powre not in oile Againe those that are all in doctrine nothing in exhortation drowne the wike in oile but light it not making it fit for vse if it had fire put to it but as it is rather capable of good than profitable in present Doctrine without exhortation makes men all braine no heart Exhortation without doctrine makes the heart full leaues the braine empty Both together make a man
blindnesse neither of his owne I haue heard those which haue had most corrupt lungs complaine of the vnsauoury breath of others The reason is because the minde casteth altogether outward and reflecteth not into it selfe Yet it is more shamefull to be either ignorant of or fauourable to our owne imperfections I will censure others vices fearefully my owne confidently because I know them and those I know not I will suspect 55 He is a very humble man that thinkes not himselfe better than some others and he is very meane whom some others doe not account better than themselues so that Vessell that seemed very small vpon the Maine seemes a tall ship vpon the Thames As there are many better for estate than my selfe so there are some worse and if I were yet worse yet would there be some lower and if I were so low that I accounted my selfe the worst of all yet some would account themselues in worse case A mans opinion is in others his being is in himselfe Let me know my selfe let others guesse at me Let others either enuy or pitie me I care not so long as I enioy my selfe 56 He can neuer wonder enough at Gods workmanship that knowes not the frame of the world for he can neuer else conceiue of the hugenesse and strange proportion of the creature And he that knowes this can neuer wonder more at any thing else I will learne to know that I may admire and by that little I know I will more wonder at that I know not 57 There is nothing below but toyling grieuing wishing hoping fearing and wearinesse in all these What fooles are we to be besotted with the loue of our owne trouble and to hate our libertie and rest The loue of misery is much worse than miserie it selfe We must first pray that God would make vs wise before we can wish he would make vs happy 58 If a man referre all things to himselfe nothing seemes enough If all things to God any measure will content him of earthly things but in grace he is insatiable Worldlings serue themselues altogether in God making Religion but to serue their turnes as a colour of their ambition and couetousnesse The Christian seekes God onely in seeking himselfe vsing all other things but as subordinately to him not caring whether himselfe win or lose so that God may win glory in both I will not suffer mine eies and minde to be bounded with these visible things but still looke through these matters at God which is the vtmost scope of them accounting them onely as a through-fare to passe by not as an habitation to rest in 59 He is wealthy enough that wanteth not He is great enough that is his owne master Hee is happy enough that liues to die well Other things I will not care for nor too much for these saue onely for the last which alone can admit of no immoderation 60 A man of extraordinary parts makes himselfe by strange and singular behauiour more admired which if a man of but common facultie doe imitate he makes himselfe ridiculous for that which is construed as naturall to the one is descried to be affected in the other And there is nothing forced by affectation can be comely I will euer striue to goe in the common road so while I am not notable I shall not be notorious 61 Gold is the best â—â—â—tall and for the puritie nor subiest râ—râ—â—t as all others and yet the best Gold hath some drosse I esteeme not that man that hath no faults I like him well that hath but a few and those not great 62 Many a man matres a good estate for want of skill to proportion his carriage answerably to his ability A little saile to a large vessell rids no way though the wind be faire A large saile to a little Barke drownes it A top-saile to a ship of meane burthen in a rough weather is dangerous A low saile in an easie gale yeelds little aduantage This disproportion causeth some to liue miserably in a good estate and some to make a good estate miserable I will first know what I may doe for safetie and then I will try what I can doe for speed 63 The rich man hath many friends although in truth riches haue them and not the man As the Asse that carried the Egyptian Goddesse had many bowed knees yet not to the beast but to the burthen For separate the riches from the person and thou shalt see friendship leaue the man and follow that which was euer her obiect while he may command and can either giue or controll he hath attendance proffer of loue at all hands but which of these dares acknowledge him when hee is going to prison for debt Then these Waspes that made such musicke about this Gally-pot shew plainly that they came onely for the honey that was in it This is the misery of the wealthy that they cannot know their friends whereas those that loue the poore man loue him for himselfe He that would chuse a true friend must search out one that is neither couetous nor ambitious for such a one loues but himselfe in thee And if it be rare to finde any not infected with these qualities the best is to entertaine all and trust few 64 That which the French Prouerbe hath of sicknesses is true of all euils That they come on horsebacke and goe away on foot We haue oft seene a sudden fall or one meales surfeit hath stucke by many to their graues whereas pleasures come like Oxen slow and heauily and goe away like Post-horses vpon the spur Sorrowes because they are lingring guests I will entertaine but moderately knowing that the more they are made of the longer they will continue and for pleasures because they stay not and doe but call to drinke at my doore I will vse them as passengers with slight respect He is his owne best friend that makes least of both of them 65 It is indeed more commendable to giue good example than to take it yet imitation how euer in ciuill matters it be condemned of seruilitie in Christian practice hath his due praise and though it be more naturall for beginners at their first imitation that cannot swim without bladders yet the best proficient shall see euer some higher steps of those that haue gone to heauen before him worthy of his tracing wherin much caution must be had that we follow good men and in good Good men for if we propound imperfect patterns to our selues we shall be constrained first to vnlearne those ill habits we haue got by their imitation before we can be capable of good so besides the losse of labour we are further off from our end In good for that a man should be so wedded to any mans person that he can make no separation from his infirmities is both absurdly seruile and vnchristian He therefore that would follow well must know to distinguish well betwixt good men and euill betwixt good
Christian how shamefully is this latter vice especially growne vpon vs with time we knew it once in our ordinarie speech appropriated to beggers now gallants fight for it This beastlinesse had wont be bashful now it is impudent once children were wont to shout at a drunkard as some foule wonder now not to be drunke is quarrell enough among men among friends Those knees that we were wont to bow to the God of Heauen are now bent to Bacchus in a paganish bestiall diuellish deuotion To leaue the title of Christians for shame let vs be either men or beasts My speech hastens to their holy and wise strictnesse of cariage wherein I can neuer complaine enough of our inequality They hated the presence the fire the fashion the bookes of a Gentile of a Samaritane neither was there any hatred lost on the Samaritans part In aquam se cum vestibus immergunt vbi contigerent aliquem ex alia gente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epiph. for if he had but toucht a Iew he would haue throwne himselfe into the water clothes and all both of them equally sicke of a Noli me tangere Touch me not for I am holier Esay 65. Our Romish Samaritanes haunt our tables our closets our eares we frowne not we dislike not We match conuerse conferre consult with them carelesly as if it were come to the old stay of that indifferent Apelles in Eusebius Sat est credere in crucifixum but that which I most lament and yee Fathers and Brethren if my voyce may reach to any whom it concerneth in the bowels of Christ let me boldly tho most vnworthy moue your wisdomes your care to redresse it Our young students the hope of posterity newly crept out of the shell of Philosophy spend their first houres in the great Doctors of popish controuersies Bellarmine is next to Aristotle yea our very vngrounded Artizans young Gentlemen fraile Women buy read trauerse promiscuously the dangerous Writings of our subtilest Iesuites What is the issue Many of them haue taken poison ere they know what milke is and when they haue once tasted this bane they must drinke die Oh what pitty what vexation is it to a true heart to see vs thus rob'd of our hopes them of their soules I haue heard yea I haue seene and enuied the cautelous seuerity of our Aduersaries which vpon the deepest paines forbid the sale yea the sight of those Authors which they terme infectious where was euer Caluin publikely bought in one of their Church-yards where euer read without licence without security I censure not this as the peculiar fault of this place would God this open remissenesse were not a common euill and had not spred it selfe wide thorow all those Churches that are gone out of Babylon Barthol Brixensis Let no man tell mee of the distinction of that old Canonist Some things saith he we reade lest they should bee neglected as the Bible some lest they should be vnknowne as Arts and Philosophie some that they may bee reiected as Hereticall bookes True But let them read that can reiect that can confute we distrust not our cause but their weake iudgements A good Apothecarie can make a good medicine of a strong poison must children therefore be allowed that box I know how vnworthy I am to aduise onely I throw downe my selfe at your feet and beseech you that our losses and their examples may make vs no lesse wise in our generation Matth. 23.13 I follow the comparison They paid tithes of all they had not a pot-hearbe but they tithed it Heare this ye sacrilegious Patrons the merchants of soules the Pirats of the Church the enemies of religion they tithed al you nothing they paid to their Leuites your Leuites must pay to you Your cures must bee purchased your tithes abated or compounded for O the shame of Religion How too iustly may I vsurpe of you that of Seneca Petie sacrileges are punished while great ones ride in triumph Neuer excuse it with pretence of Ceremonie Moses neuer gaue so strict a charge for this as Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicate all thy goods with thy Teacher Gal. 6.6 All with an emphasis Welfare yet the honest Pharises whose rule was Decima vt diues fias Tithe and be rich If euer thou be the fatter for this grauell or the richer with that thou stealest from God let me come to beg at thy doore Woe to you spirituall robbers Our blinde fore-fathers clothed the Church you despoile it their ignorant deuotion shall rise in iudgement against your rauening couetousnesse If robbery simonie periurie will not carry you to hell hope still that you may bee saued They gaue plentifull almes to the poore we in stead of filling their bellies grinde their faces What excellent Lawes had we lately enacted that there should be no begger in Israel Let our streets wayes hedges witnesse the execution Thy liberality relieues some poore It is well But hath not thy oppression made more Thy vsury extorting racking inclosing hath wounded whole Villages and now thou befriendest two or three with the plaisters of thy bounty The mercies of the wicked are cruell They were precise in their Sabbath we so loose in our as if God had no day See whether our Tauerns streets hie-wayes descry any great difference These things I vowed in my selfe to reproue if too bitterly as you thinke pardon I beseech you this holy impatience and blame the foulenes of these vices not my iust vehemency And you Christian hearers than which no name can be dearer be perswaded to ransacke your secure hearts and if there be any of you whose awaked conscience strikes him for these sinnes and places him below these Iewes in this vnrighteousnesse if you wish or care to be saued thinke it high time as you would euer hope for entrance into Gods kingdom to strike your selues on the thigh and with amazement and indignation to say What haue I done to abandon your wicked courses to resolue to vow to striue vnto a Christian and conscionable reformation Paul a Pharise Phil. 6.3 was according to the righteousnes of the Law vnreproueable yet if Paul had not gone from Gamaliels feet to CHRISTS he had neuer beene saued Vnreproueable and yet reiected Alas my brethren what shal become of our gluttony drunkennesse pride oppression bribing cousenages adulteries blasphemies and our selues for them God and men reproue vs for these what shall become of vs If the ciuilly righteous shall not be saued where shall the notorious sinner appeare A Christian below a Iew For shame where are we where is our emulation Heauen is our goale we all runne loe the Scribes and Pharises are before thee what safety can it be to come short of those that come short of heauen Except your righteousnesse c. You haue seene these Scribes and Pharises their righteousnesse and our vnrighteousnesse See now with like patience their vnrighteousnesse that was and
skin of Vertue and lookes louely Vertue as often comes forth like a Martyr in the Inquisition with a San-benit vpon her backe and a cap painted with Deuils vpon her head to make her vgly to the beholders Iudge not therefore according to the appearance The appearance or face is of things as of men We see it at once with one cast of the eye yet there are angles and hils and dales which vpon more earnest view the eye sees cause to dwell in so it is with this appearance or face of things which how-euer it seemes wholly to appeare to vs at the first glance yet vpon further search will descry much matter of our inquiry For euery thing from the skin inclusiuely to the heart is the face euery thing besides true being is appearance All the false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that vse to beguile the iudgement of man hide themselues vnder this appearance These reduce themselues to three heads Presumptions false Formes Euents Presumptions must be distinguished for whereas there are three degrees of them first levia Probabilia light Probabilities then faire Probabilities and thirdly strong Probabilities which are called Indicia iuris the two first are allowed by very Inquisitors but as sufficient to cause suspicion to take information to attache the suspected not enough whereon to ground the Libell or the torture much lesse a finall Iudgement Thus Elie sees Annaes lips goe therefore she is drunke The Pharises see Christ sit with sinners he is a friend to their sins False formes are presented either to the eye or to the eare In the former besides supernaturall delusions there is a deceit of the sight whether through the indisposition of the Organ or the distance of the Obiect or the mis-disposition of the medium So as if we should iudge according to appearance the Sunne should double it selfe by the first through the crossenesse of the eye it should diminish it selfe by the second and seeme as big as a large Siue or no large Cart wheele at the most It should dance in the rising and moue irregularly by the third To the eare are mis-reports and false suggestions whether concerning the person or the cause In the former the calumniating tongue of the Detractor is the Iugler that makes any mans honestie or worth appeare such as his malice listeth In the latter the smooth tongue of the subtile Rhetorician is the Impostor which makes causes appeare to the vnsetled iudgement such as his wit or fauour pleaseth Euents which are oft-times as much against the intention and aboue the remedie of the Agent as besides the nature of the Act There is sometimes a good euent of euill as Iasons aduersary cured him in stabbing him the Israelites thriue by oppression the Field of the Church yeelds most when it is manured with bloud There is sometimes an ill euent of good Ahimelec giues Dauid the Shew-bread and the Sword hee and his family dies for it Sapientis est praestare culpam It is enough for a wise man to weild the Act the issue he cannot Wisdome makes demonstratiue Syllogismes à priori from the causes folly Paralogismes à posteriori from the successe Careat successibus opto quisquie ab euentu c. was of old the word of the Heathen Poet. If therefore either vpon sleight probabilities or false formes or subsequent euents wee passe our verdict wee doe what is here forbidden Iudge according to appearance Had the charge beene onely Iudge not and gone no further it had beene very vsefull and no other than our Sauiour gaue in the Mount wee are all on our way Euery man makes himselfe a Iustice Itinerant and passeth sentence of all that comes before him yea beyond all commission of all aboue him and that many times not without grosse mis-construction as in the case of our late directions Our very Iudges are at our barre Secrets of Court of Counsell of State escape vs not yea not those of the most reserued Cabinet of Heauen Quis te constituit Iudicem Who made thee a Iudge as the Israelite vniustly to Moses These are sawcy vsurpers of forbidden Chaires and therefore it is iust with God that according to the Psalmist such Iudges should be cast downe in stony places yea as it is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should be left in the hands of the rocke allidantur Petrae that they should be dasht against the rocks that will be sailing without Card or compasse in the vast Ocean of Gods Counsels or his Anointeds But now here our Sauiour seales our Commission sets vs vpon the Bench allowes vs the act but takes order for the manner we may iudge we may not iudge according to the appearance wee may bee Iudges whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one to condemne the other to absolue wee may not bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudges of euill thoughts and we shall be euill-thoughted Iudges if we shall iudge according to the appearance Not only Fortune and Loue but euen Iustice also is wont to be painted blindfold to import that it may not regard faces God sayes to euery Iudge as he did to Samuel concerning Eliab Looke not on his countenance nor the height of his stature Is an outragious rape committed Is bloud shed Looke not whether it be a Courtiers or a Pesants whether by a Courtier or a Pesant either of them cries equally loud to heauen Iustice cannot be too Lyncean to the being of things nor too blinde to the appearance The best things appeare not the worst appeare most God the Angels soules both glorified and encaged in our bosomes grace supernaturall truths these are most-what the obiects of our faith and faith is the euidence of things not seeene Like as in bodily obiects the more pure and simple ought is as aire and ethereall fire the more it flyeth the sight the more grosse and compacted as water and earth the more it fils the eye Iudge not therefore according to appearance It is an vsefull and excellent rule for the auoiding of errour in our iudgement of all matters whether Naturall Ciuill or Diuine Naturall what is the appearance of a person but the colour shape stature The colour is oft-times bought or borrowed the shape forced by Art the stature raised to contradict Christ a cubit high Iudge not therfore according to appearance What are the collusions of Iuglers and Mountebanks the weepings and motions of Images the noyses of miraculous cures and dispossessions but appearances Fit aliquando in Ecclesiâ maxima deceptio populi in miraculis fictis à sacerdotibus There is much cozenage of the poore people by cogged miracles saith Cardinall Lyranus these holy frauds could not gull men if they did not iudge according to appearance Should appearance bee the rule our haruest had beene rich there was not more shew of plenty in our fields than now of scarcity in our streets This dearth to say truth is not