makest a true report false witnesses do not alwayes deliver untruths but deck their fowl intents with a fair shew of verity the truth of the matter excuseth not the guilt of the slander [b] Veritas convitil non excusat convitium 63. BE not careless of thy companions carriage but exhort and edify him as far as thou mayest lest the man perish that is a friend and the Devill rejoice at it that is an enemy Be frequent in admonishing thy friend and sometimes spare not sharply to check him never rebuke him bitterly never reject him utterly 64. LIe not for thy friend or for thy self or for Almighty God God requireth me to love him but not to lie for him will you speak wickedly for God and talk deceitfully for him saith Job [c] Job 13.7 checking in his friends a false speech although it tended to defend the Lord speak not at any time that which thou knowest to be false nor at all times that which thou knowest to be true conceal as farr as lawfully thou mayest that which may do hurt spoken Thou art not ever bound to tell all the truth but thou art ever bound that all be truth thou tellest It is not a ly when silence keepeth back something that is true but when speech utters something that is false 65. SEll not one sin to buy another amend not one errour or corruption by another but purge out the old leaven that thou mayst be a new lump [d] 1 Cor. 5.7 Forsake not riotousness to imbrace covetousness Neither leave secret repining to fall into open rebellion In avoiding superstition become not either schismaticall or prophane Neither in abhorring prophaneness fall into meere formality and hypocrify To abandon Epicurisme admire not Stoicisme Neither run into Anarchy to shun Tyrannie but seek and turn to and keep the golden mean prescribed by the Lord in his Word From the which the wider thou walkest the worser thou wanderest and the further off from thy journeys end 66. BE fervent and zealous but not fierce and violent Be diligent for the increase of thy wealth but not a slave to the world Be neither remisse in thy vocation nor yet too severe a taskmaster over thy self to the oppressing of thy mind or body soon changeable is thy life with rest and recreation but without recreation or rest it cannot be long durable 67. ABhor hast and love leisure when thou art to undertake any serious business lest if thou go on with little heed thou come off with less honour Many circumstances belong to things of substance Matters of moment are not to be managed but with much deliberation It is safer and easier in such eases to practise when thou hast pondered than to ponder when thou hast practised 68. APproximate none to thy secrets neither willingly make choice of any to serve thee in any office though of never so serviceable qualities or usefull indowments otherwise but such as are careful to serve God according to their apprehension and ability but such as are religious and vertuous and adorned with true worthyness but such as are more willing at least to heavenly causes than quick in worldly matters He who hath freely sanctified their hearts with grace will surely direct their ways with judgment They will not faulter in their business nor will God fail in his blessing They will be faithfull and prudent in the managing and God will be gracious and merciful in the prospering of all those imployments which they take in hand 69. HOwsoever thou art before others in prerogative of birth and blood and in many other things there be a great difference between thee and thy neighbour Howsoever God hath invested thee with right unto titles and revenews and in worldly matters perhaps too hath nothing whereas thou hast all things and wantest nothing yet in the mainest matters and things of most worth acknowledge him and account him thy equal The lowest have as good a title to salvation and the Kingdom of Heaven as the highest and the poorest as the richest There is neither Jew nor Greek There is neither bound nor free There is neither male nor female for ye are all one in Christ Jesus (e) Gal. 3.28 quantum ad sidei Statum dignitatem Diony Carth. in locum quantum ad justificationem attinet Nicolaus Hemingius in locum It is not the meaning of Gods mercy to countermand any civil respects In the world there must be differences and degrees it must be so for policy and order but in Christ Jesus all are one All have one Redeemer All are members of one body Christ hath redeemed all of all sorts that believe in him 70 THere is an excellent wisedom beyond the rules of Physick beyond all soveraign medicines whatsoever in the weakness of our bodyes for their restauration and in the good estate of our bodyes for the continuation and strengthning of life to send to heaven by prayer for the increase of faith and fear of God and that increase will make the heart better and that beterness will procure more true cheerfulness and that cheerfulness will stir up more found health comforting natural heat and dispersing it all over the body and that health will multiply our dayes and augment the years of our life whereas raging hopeless heartless sorrow like a devouring Harpye consumes our blood and spirits drieth our bones and suddenly dissolves and destroyes us 71. SEest thou a man smitten with diseases and lying in extremity and anguish his heart panting his strength failing his flesh and bones tormenting and which is yet more lamentable dost thou perceive that Sathan as he commonly useth uppon such occasions endeavoureth now especially to breed no small troubles and terrours in his soul send up thankfull thoughts unto thy most gracious Lord God for holding his hands and not laying the like upon thee for not dealing with thee severely as he might justly God is alwayes to be glorified of us both in our bodyes and in our souls not only for his proceeding to profit us but also for his forbearing to punish us 72. AS it is a great fault not to put up a small wrong So it may be no small fault to suffer a great injurie thou art bound in such a case not to make thy self a prey but to make thy cause known not to whet on others to lay on load upon thee but as Gods servants have done from time to time to crave and call for the help of the Magistrate and seek remedy from his hands whom God hath left as his Lieutenant and set to supply his place either for the preventing of further wrong or for the punishment of the doer of wrong God bindeth our hands from unjust revenge but he shutteth not our mouths from just complaint God is offended as sure when lawfull means are not used as when unlawfull means are practised 73. NOt only labour to serve God thy self but stir up and inflame others to
Eremicus theologus OR A Sequestred Divine HIS APHORISMS OR BREVIATS of Speculations IN TWO CENTURIES By Theophilus Wodenote B. D. sometimes fellow of Kings College in Cambridge Cantic chap. 4. ver 16. Awake O Northwinde and come thou South blow upon my garden that the spices thereof may flow out LONDON Printed by T. W. for Andrew Crook at the Green Dragon in S. Paul's Churchyard 1654. TO THE HIGHLY BORN HONORABLY MINDED AND WORTHY OF HONORABLE AND HIGH RESPECT MATTHEW HALSE of Efford in the County of Devon Esquire THEOPHILUS WODENOTE one of his obliged Oratours dedicates these his Aphorisms or Breviats of Speculations And daily beseecheth God for him that both he and all his issue so specious already by affinitie with so many Noble Progenies and still growing more and more eminent by their own sincere and abundant piety and charity may by divine mercy be preserved thorough faith unto salvation APHORISMS OR BREVIATS of Speculations The first Centurie 1. BEfore and after and in all businesses and at all times remember Prayer how canst thou hope to speed in any thing thou do'st if thou do'st it not in Gods fear and with his favour which is the very soule of thy soule and life of thy life so profitable so necessary that by it thy souls salvation and life it self liveth Let not thy unworthiness deterr thee though thou art subject to many passions and canst not pray as thou oughtest Elias was subject to the like and yet prayed and was heard (a) James 5.17 18. Upon a crie made the thief seeks to flie and neighbours come to help upon a prayer made the Devill shifts away and God comes to succour 2. IN petitioning Almighty God Ask and it shall be given you seek yee shall find knock and it shall be opened unto you (b) Matth. 7.17 Not alone ask and it shall be given you ther 's not a full point but seek and knock as well as ask our Saviour useth a threefold phrase and urgeth the duty from one degree to another with interposition of proportionable promises to signifie that we must pray often be earnest and zealous for cold suters proove cold speeders Cold and superficial requests can never pierce the clouds nor find any manner of access to the Throne of Grace The prayer of the righteous availeth much but with this condition if it be fervent (c) James 5.16 but put not ferventness in copiousness of syllables but of sense not in lip-labour but in heart-labour God esteemeth not the loudness or the length but the strength of prayer nor weighes he the ready words but the radicall devotion of him that praeth Thou mayest pray and cry and outcrie others even without crying out Moses prayer could not be heard on earth (d) Exod. 14.15 and yet the cry of it came up to heaven when the tongue cannot speak to God if with heart we can sigh to him he understandeth that language and we shall be sure of help A sigh sometimes will serve if truly from the soul 3. TRust not with the Papists to scale the high fort of Heaven by the broken and rotten ladder of the merits of Saints or thy own works or worthyness but place all thy hopes and moove all thy sutes in the Name of Jesus Christ without whom neither thou nor any of the Saints have any thing to do with God but pray God for thy right in Jesus Christ not to enter into judgment with thee but claime all thy right to blessedness by thy right in Jesus Christ without whom no man hath right in any thing saving in Gods indignation and his own destruction 4. PRay that thy faith may be scientious and unfeigned that thy lise may be conscientious and unspotted Mans life and religion are for the most part like A sound faith a sweet behaviour A false faith a debauched demeanour The fountaine being fowle and noysome can the water be faire and wholesome Can a bad tree bring forth good fruit Do men gather grapes of thornes or figs of thistles [e] Matth. 7.16 Neither can their outward conversation be pure whose inward perswasion is not perfect 5. WHat books soever other men admire and make their Jewels Let the Scriptures be dearer unto thee than all other books together Let them be a lampe to thy feet and a light unto thy paths [f] Psal 119.105 Set and settle thy continuall considerations upon them Wherein nothing is superfluous nor any thing wanting wherein whatsoever is taught is truth whatsoever is commanded is goodness whatsoever is promised is perfect happiness yea which not onely for pure and perfect matter but for high and heavenly expressions so farr excell that they are not to be mentioned with any other writings by way of comparison 6. HOw ragged are mens expressions How poor the pithiness of their discourses In sight of the sacred Scriptures their most accomplished Treatises are not so much as the light of a candle to the glorious brightness of the Sun in his chiefest splendour In Gods book every particle hath his poize every tittle is usefull every syllable is sententious every word is wonderfull He that once truly knows it cannot chuse but love it He that truly loves it cannot chuse but with all the veines of his heart commend it to others 7. TAke not upon thee to justify whatsoever any the most learned men without speciall inspiration hath published but whatsoever any pen-man of Scripture to whom the Holy Ghost did dictate hath set down defend to thy death and with thy death Men may erre not knowing the Scriptures [g] Matth. 22.29 not attaining to the perfect sense of them Apollo's a learned Doctour fervent in the Spirit and mighty in the Scriptures yet was he ignorant in divers things and received instruction from Aquila and Priscilla [h] Acts 18.26 We know in part and we prophesy in part said S. Paul [i] 1 Cor. 13.9 after long study and many wonderfull revelations after God had exalted him to the third heaven and there shewed him more than a man might conceive In sundry things as men we are many times much mistaken but not a word in all the sacred volumes that can be either false or faulty the Scriptures of God cannot erre 8. TAke not advantages but advertisements by Scripture read it not to feed a faction but to find a truth look both forward and backward and diligently ponder the circumstances that thou mayest the more clearely perceive the substance catch not at the words or phrases but consider what the will of the Lord is Think not when Christ saith that all that ever came before him were thieves robbers [k] John 10.8 that therefore Moses Elias Elisha Isaiah Jeremiah and the rest of the Prophets were no better than thieves and robbers because they went before Christ in time but that such only were thieves as professed themselves to be the door of the sheep or received or
shewed any other than Christ himself think not when Saint Paul said that he was made all things to all men [l] 1 Cor. p. 22. that therefore he did at his pleasure that which God had directly forbidden to be done that therefore he did make himself a libertine or establish libertinism or purchase a protection for every man to do what seemeth good in his own eyes but that in matters free and indifferent and undetermined which were not iepugnant to the Word which were neither forbidden nor commanded by God such as may indifferently be either used or not used with a good conscience according as the rules of godly discretion circumstances duely considered shall direct he without hurting the faith or offending the righteous changed himself into all fashions and applyed himself to the conditions of all that by all means hee might save some 9. FRom particular privileges in Scripture appointed by Almighty God for some singular choice purposes as from the Israelites spoiling the AEgyptians of their Jewels [m] Exod. 12.36 or Samsons pulling down the house upon himself and others [n] Judg. 16.30 as from Elias his calling of fire from heaven [o] 2 Kings 1.10 or Elisha his cursing the children [p] 2 Kings 2.24 or the like collect not generall precepts or perpetuall directions for the Church extraordinary facts are no ordinary rules every example is not a Law to bind every man to equall practice thy argument taken from example is naught unless thy warrant be alike good 10. SUch allegories as thou findest expounded in the holy Scriptures imbrace as rules of Gods worship matters of faith and parts of religion necessary to salvation but such as mens severall devices frame out of them and commend to the world as hidden senses newly found out neither believe them nor desire to know them but leave them to such as love a hidden divinity and a secret religion devised in their own conceits which will not abide the triall of the light such pleasing various fancies without sacred evidence of Gods certaine approbation are but plausible allusions and no probative allegations can never work in the heart a full Theologicall perswasion Conceive not with some passionate Papists in the heat of their disputations that Gods Word is a potentiall onely no active rule that the Scriptures are not authenticall without the authority of the Church that the authority of the Scriptures dependeth upon the authority of the Church necessarily Not go for advice to the Church necessarily but to the Law and to the testimony saith the Prophet Isaiah [q] Isaiah 8.20 at that least examin and try the truth Not what saith the Church but what is written in the Law how readest thou saith our Saviour [r] Luke 10.26 Not the Church but the Scripture is the sole and supreme Judge of all questions and Controversies of religion The Church cannot give thee faith whereby thou believest in Christ and layest hold of eternall life It is the Scripture that worketh it by the inspiration of the holy Spirit Thou mayest set the diall by the Sun Thou canst not set the Sun by the diall Thou mayest appeal from the judgment of the Church to the Scriptures Not from the Scriptures to the Church 12. AS the wisemen stretched not their course beyond the direction of the star [Å¿] Matth. 2.9 10 11. so wander not thou in thy discourse beyond the direction of the word so much knowledge of divine mysteries as God hath revealed in his sacred volumes content thy self with and offer not thy self to prie any further into them Be sure thou make a resting place where God hath placed a full point resigne thy self up to his wisedom adore his Counsels and be not overcurious in any of his doings Neither suffer any within thy walk and power to make any superfluous questions about them If any do out of infidelity or too much curiosity Answer him briefly with that holy and judicious Father Saint Austin than whom few could better resolve doubts Do thou dispute it I will believe it Do thou reason it I will admire it [t] Tu disputa ego credam tu ratiocinare ago mirabar and rather seriously adore the worker than curiously inquire the manner 13. GIve free eares of body and full regard of mind to whatsoever God speaketh in a plain form and frame of words but give an excellent heedfulnes to the Lord where he useth a singular manner of speaking There conceive some speciall thing is to be marked there think thou art called to that speciall parenthesis of our Saviour who so readeth let him understand [u] Matth. 24.15 where the Lord speaketh strictly and artificially be sure to add to thy accustomed diligence a strict and artificiall diligence set thy attention where he setteth his words 14. WHatsoever scriptures thou readest or hearest attend them carefully and apply them usefully some way or other unto thy self for whatsoever was written afore time was written not at all adventures or as histories to heare or read for pleasure but for our learning that we thorough patience and comfort of the Scriptures might have hope [w] Rom. 15.4 What shall a salve do be it never so soveraigne if it be not layd to the sore or what can the medicine availe if it be not applyed to the disease We do not find it written of David in particular that he should do the will of God and yet in the volume of the book it is written of me saith he that I should do thy will O God I am content to do it [x] Psal 40.7 and yet he applies it in particular to himself as if it had been spoken to him by name 15. BE not like those bare-tonguy Christians in these dayes whose mouths are full of religion but their hearts altogether empty who shew their faith by words not by works who think to be perfectly trusted for their pure talking Ty not Gods Word to thy tongue but bind it to thy fingers not onely profess it with thy lips but express it also yea chiefly in thy life write it not in a scroul as the Romanists do Saint John's Gospell tying it about their necks for externall preservation or as the Pharisees did the Decalogue between their browes for externall signe of holiness but write it in the table of thine heart that thou mayest the better remember to put it in practise 16. TO Countenance sin allege not examples hope not to stand upon the fall of others conclude not thy self safe if thou canst produce some holy men that have gon before thee in the same sins we may not imitate the vices but the vertues of good men sanctity goes not by presidents but by precepts we are not to live by examples but by the Word whereby our actions must be guided as by a rule and by no example without it Examples in Scripture are not all written for our imitation that we may learne what
thy credit and provide things honest before men A good name is rather to be chosen than great riches and loving favour than silver and gold (k) Prov. 22.1 It seasoneth the gifts that we have received and maketh them profitable unto others Be our parts never so transcendent Be our gifts never so excellent Be we never so loaden with spirituall graine and food and treasure yet if we have not a good name to grace them and countenance them we can do very little or no good with them It was an honour to Demetrius that he had a good report of all men and of the truth if self (l) 3. Epist John v. 12. but stand no more upon thy credit than upon thy conscience neither regard more the shame of men than the fear of God Have him still before thine eyes who hath thee alwayes before his eyes look up unto him continually who never leaveth to look down upon thee so shalt thou walk evermore in his presence and be sure to become ever the more upright 25. NEither derogate any thing from the Majestie of God albeit he vouchsafe ordinarily to use externall and ordinary meanes in bringing his purposes to pass for he useth them freely not of necessity and he is as well able to manifest his power without them as with them He hath a prerogative above the prerogative of any Prince to work above and besides yea and against nature Neither yet magnify the creatures which the Lord at any time is pleased to use above that which is convenient for any rare gifts and qualities that we see in them for that were to set them in the place of God who have no more efficacy than that which is given them from above from him who is the guide of nature and the cause of causes according to his own pleasure but first and above all give thou glory to God to whom onely it is due and then for the Lords sake honour thou the means because God hath put the honour of an instrument upon it 26. NEver distrust in thy least or greatest vexation any the least or greatest promise of God for not one jot or one tittle of any shall fail to be performed in due time Man is variable in his love and promises to his neighbour Men are subject even the best men both to deceive and to be deceived Men promise much and perform little but as God is not deceived so he cannot deceive and if thou be of any spirituall experience thou canst not but know that the Lord often bringeth to passe more than he promiseth to do Doubt not therefore at any time of his Word who is many times better than his Word 27. ACcount it and acknowledge it alwayes with all thankfulnes as a great mercy of God that he sendeth thee to school and speaketh to thee who art not able to abide the beauty and brightnes of his majestie by men and brethren like unto thy self and subject to like passions If God himself should appeare unto thee and utter his voyce his voyce from heaven then wouldst thou fear and quake and fall down as a dead man or cry out with great astonishment as many of the Fathers did Alas I shall dye we hear not the thunder without feare we behold not the brightnes of the Sun without dazeling how then should we hear the immediate voice of God or see his glory without confusion Then if by Gods mercyes thou recoverest thy sences thou wouldst make request to have the ministers of the Word to speak unto thee again whom now thou despisest and whose words thou contemnest now as base and contemptible thou wouldst then desire and imbrace 28. REmember it and consider it as a principle whensoever thou hearest that howsoever we may not obey either man or Angell if he speak any thing contrary to the written Word though he come with all shew of learning and all appearance of unspotted and undefiled pureness yet the greatest princes of the world are bound to heare and obey the meanest man that God doth send so far as he teacheth according to his commission If Princes resist the word of truth in the Preachers mouth they resist not the messenger but the master that sent him 29. GRow better as thou growest elder Be not like a dead hedge with the many by standing longer waxing rottener Art thou past growth in body yet art thou not come to thy full growth in soul thou so journest here in this valley of teares untill thy faith be turned into vision and thy hope into fruition As a new born babe desire the sincere milk of the Word that thou mayest grow thereby [m] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Pet. 2.2 The Apostle speaketh it to the eldest as well as to the youngest There is no bound for this thy growth but the common bound of thy mortality Grow still in grace and in the knowledge of our Lord Jesus Christ [n] 2 Pet. 3.18 c. without whom all knowledge is ignorance all wisedom foolishnes all learning madness and all religion errour or hypocrisy or superstition and of whom the greatest part of that which thou knowest is not the least part of that which thou knowest not Never be to teach unwilling or to learn ashamed 30. THink not thou hast knowledge enough for then thou clearely bewrayest thy want of knowledge such as have attained and received the greatest knowledge do find in themselves the greatest ignorance such as imagine themselves to be most sure and rich in understanding are indeed most sottish and childish in the matters of God like empty vessels that make the greatest sound Hereby thou shalt try thy self whether thou hast reached to any measure of acceptable knowledge if it work and kindle in thee a desire of more knowledge if it do praferre facem hold the light before thee to see thy own weakness and if it teach thee that still thy wants are greater than thy wealths 31. DEspise not undervalew not the the holy Word of God because it is conveied unto thee by sinfull man Forsake not the exercises of religion for the wickedness or unworthiness of the Minister As thou art not to receive his doctrine for his good life so thou art not to reject it for his evil life An evill Messenger may deliver a good message The Pharisees in the dayes of Christ were lewd livers full of pride covetousnes hypocrisy and dissimulation and many of them of other tribes than of Levy yet so long as they fate in Moses chaire that is held themselves to Moses text and doctrine the disciples are commanded ded to heare them as damned hypocrits as they were and to do whatsoever they commanded [o] Matth. 23.2 3. which words our Saviour would never have delivered if either the Minister might have defiled the Word or any man be allowed for the faults of the Minister to have rejected and refused the Lords Mysteries 32. IF thou wouldst increase in
watching when the burdens were increased and the straw was taken away then came Moses [k] Exod. 5.20 when the Israelits were hedged in on either side with mountains when they had the Sea before them and the Egyptians marching behind them and there appeared no way no remedy no hope of subterfuge in the sight of man when Moses warrant might seem now to express rather a dream of desolation than a day of deliverance Then did the Lord cause the Sea to part in two and stand like walls on the right hand and on the left till the Israelites had passed over on dry land and when Pharao followed he made them joyne againe and drowned him and all his Then did God oh admire both his might and his mercy save his servants and destroy their enemies [l] Exod. 14.30 to the terrour of all those that shall persecute the Church of God and his people 93. SEest thou a man in distress in troubles crosses dangers If thou knowest him not censure him not censure not his manners by his misery remembring and considering that neither all wicked men are so punished nor all so punished are wicked men I meane wicked above others By prophaneness judge of calamities not by calamities of prophaneness 94. MUrmur not in troubles storm not in afflictions as many do knowing from whom they come and to whom they oft'nest come better than many do Do'st thou know they come from God darest thou once repine Do'st thou know how the like are accomplished in all the Saints which are or have been or shall be in the world and darest thou look to be spared who in these thoughts would grudge that his case is no better and not rather comfort himself that it is no worse who would not rest contented with that which is the pleasure of his Father and the portion of all his brethren 95. IN all thy afflictions howsoever suppullulating one after another and exceeding each other in degrees bristle not up thy affections against the pleasure or proceeding of the Almighty whose judgments thou hast so many times deserved Look not so much upon thy sorrowes as upon thy sins and freely acknowledge that not only in that manner but in a greater measure God might justly punish thee He might plague thee more severely because thou art sinfull but he punisheth thee mildly because he is mercifull because his judgments are alwayes mingled with mercy because his justice and goodness go still together 96. AS God chastiseth thee because he loveth thee because he would separate from thee that which he misliketh the dross of thy corruptions as gold is fined in the fornace so love thou him because he chastiseth thee There is no surer signe of thy having the spirit of patience and of thy being translated from death to life than when his mercy bringeth forth fear in thee and his justice love He loveth the party heartily that can love him when he wrongeth him though God can do us no wrong He loveth God unfeignedly that can love him when he scourgeth him 97. WHatsoever Sathan often suggests to men beset and encompassed with any trouble conclude not the estate of the wicked to be the better because they live for the present in pleasure and prosperity Neither esteem the condition of the godly to be the worse because they abide for a while under adversity For if the gold must pass the furnace shall not the dross be rejected If the good corn must be ground in a rough Mill and baked in a hot oven before it become good bread shall not the chaff be burned up with fire unquenchable Conflicts and cares fightings without and fears within m 2 Cor. 7.5 The outward and inward molestations of good men do not bring them behind the wicked but rather shew that the sufferings and sorrowes of the wicked are yet behind 98. IF thou seest any mourn more than is meet or more impatient than thou hast commonly seen for the loss of their yoak-fellowes or children brethren or kinred more weakly complaining that they are gon than wisely considering whether they are gon Yet cast them not off with thy uncharitable censures lest thou condemn the righteous with the wicked but bear a part of their burdens upon thy Christistian counsels and comforts and contribution if thou be able and they want it or at the least upon thy prayers that they with thee and thou with them like feeling members of the same infirmities may sustain your crosses by your mutuall supplications and obtain your assistance by the precious blood of your blessed Saviour 99. BE not willing to sin nor unwilling to suffer for sin Be not impatient if God punish thee a little when thou hast provok'd him much but be drawn and driven by it neerer unto God and unto his Word but humble thy self with thankfulness under the mighty hand of God that out of his great indulgence his afflicting of thee is tolerable that he doth not exercise that extremity upon thee which he justly might and ingenuously confess with holy Jeremy that it is of the Lords mercyes that it ariseth from the abundance of his favour that thou art suffered still to enjoy the benefit of life that thou art not utterly consumed a Lament 3.22 that thou art not according to thy deserts strucken dead upon a sudden for thy transgressions 100. ARt thou troubled and grieved vexed and oppressed with changes and armyes of sorrowes Doth thy heart in the judgment of flesh so faint within thee with pinching fear and pensive heaviness that knowing not how much thou art able to bear by the mediation and strength of CHRIST thou thinkest thou canst no longer hold out unless God help thee by such a season Now what is the wisest man that he should presume to assigne unto the only wise God his stemming Is it meet that man should direct God as if it were his duty to minister to him or as if there wanted discretion in him to know when to measure out his favours Doth not the governour of all the world best discerne his own opportunities as for justice and judgment so for mercy and compassion It is good saith the Prophet that a man should both hope and quietly wait for the salvation of the Lord [o] Lament 3.26 prescribe not unto the Lord the time of thy deliverance but patiently leave it to his determination Fit not the time to thy self but fit thy self to the time that he hath appointed APHORISMS OR BREVIATS of Speculations THE SECOND CENTURIE 1. HAving sincerly prepared and devourly disposed thy self according to thy skil and power for how dare any man speak to Almighty God without premeditation Be not out out of heart or hope but make thy addresses in the Name of Jesus to the Throne of Grace with an humble confidence and holy cheerfulness Let thy prayers proceed from a lively faith against all faintness from a stirring zeal against all slackness from a
an answer send them packing Be averse to follow the mightiest rebels for all their smooth perswasions and sweet allurements but more averse to perswade and allure others to rebellion If they shall be sure to smart as without repentance surely they shall who rebell by other mens occasions how much more shall they suffer who are the occasions or give the occasions unto others 25. BE not refractory to any lawfull authority Be a diligent observer of good orders and good lawes submit thy self unto superiour powers procure according to thy calling whatsoever it be the benefit of thy soveraign to whom thou art a subject and the profit of the Church whereof thou art a member 26. WHen thou goest about to effect a good work not only cast how good it is but consider what warrant thou hast to do it If it be a generall good duety it belongeth unto thee in particular but if a speciall practice thou must have a speciall precept It is not for private men to reform publick abuses or to dispose of publick affaires It is not for one calling to intrude upon another no more than for one bodily member to usurpe the work of another what another may not omit without iniquity thou mayest commit iniquity if thou offer to do it and that may be for thee a most hainous sin which may be for another a most holy service 27. BE not backward when thou shouldst be zealous nor forward when thou shouldst be quiet Make not too much hast with Balaam (u) Numb 22.21 nor too little with Lots wife (w) Gen. 19.26 28. MIghtest thou be freed from sequestration and sundry other oppressions Mightest thou be preferred to offices and sundry other favours wouldst thou but confer thy self to some mens humours help to set up the new superstition and oppose government and all good order Alas what trifling and temporary baites are these refuse them yea despise them who to obtain those profits which nature regardeth would forsake those duties which the God of Nature requireth who that hath hope of heaven would not willingly suffer any thing that God imposeth rather than wilfully do any thing that God detesteth 29. LEt neither love nor fear steal courage from thy heart or thy heart from the Lord Let no stormes of troubles or calmes of pleasure turn thee back from Christ or bring thee to deny him lest thou be denyed of him in his Kingdom though the Loadstone draw Iron yet let it not moove gold though Jeat gather up the light straw yet let it not take up the pure Steel Be not mooved or carried a way as some are with the various blasphemous errours and gaudy pious pretences of these times Let no worldly promises or profits draw thee or peremptory persecutions drive thee to forsake thy Lord and Saviour or to ingage thy self in any apparent sin what though plunderers have thy goods or a prison or worse punishment thy person yet let God still have thy service lest the Devill in conclusion have thy Soul 30. INcurr not Gods enmity to increase thy neighbours amity fall not out with God to keep in with men to make thy self acceptable to the one make not thy self abominable to the other yield not so to peace as to yield unto sin withall who would not rather undergo mans unjust detestation than Gods just damnation Be content to lose the love bear the displeasure of the whole world for the love thou bearest to God and his truth Thou refusest to be in the body if thou wilt not suffer the hatred of the world with thy head [x] Recusas esse in corpore si non vis odium mundi sustinere cum capite Augustin 87. tract in Johan 31. LOve thy life and preserve it by all good means but love thy faith as thy life and more than thy life preserve that whatsoever become of thy life Be not so desirous of retaining they naturall life as rather to deny the Truth of God and forsake the Gospell of Christ than to make profession thereof and yield sincere obedience to it with hazard and perill He which choseth to forgo life rather than the services of God and a good conscience shal keep it to eternall life be saved glorified for ever without which hope if any man with al his skil could get al the world into his hands and order all things every where according to his own pleasure what were it available 32. REjoice under the cross and be glad when thou sufferest for the truth let the cause for which thou suffrest more comfort thee than the trouble that thou indurest dismay thee shew thy cheerfull obedience in suffering as well as in doing the will of God Christ our blessed Saviour the most perfect pattern of obedience performed his part both wayes both by doing and suffering And what is the substance of the Gospell but to declare to all people what he did and what he suffered 33. NEither rashly thrust thy self into any needless affliction nor cowardly desert thy station true faith is neither bare-headed nor bird-witted neither fool-hardy nor faint-hearted but when necessity requiteth and duty designeth it refuseth not any dangers be they never so great with a trust and hope to glorify God both in life and death 34. THou art not bound wilfully to cast thy self into the mouths of devouring and ravening persecutors but never deny the Truth of God nor thy self to be a professour of it if thou be called in question for it Not only believe confidently but confess cheerfully whensoever occasion is offered justly for otherwise thou goest not beyond the Devills whose faith is equivocall and their confession forced who believe God is but believe not in him and confess Christ not of love but of constraint 35. ARt thou controlled reviled and sequestred from thy share in the world Know that it is not without a providence acknowledge the Judgments of God often secret but ever just sequester thy self yet further from all those vaine worldly delights wherein some place their chiefest happiness and live as it were carryed up in regard of those wayes of licentiousness wherein others walk Bind thy self to the good behaviour and apply thy self more closely and more constantly to God As the Prophet David when he was vexed by unexpected enemies when he had complained that his friend and companion (y) Psal 55.16 rose up against him he gave himself unto prayer and again when for his love he found adversaries where did he fly but unto God for comfort (z) Psal 142. 36. BEstow not thy blood on schism or heresy it is a foolish death where the cause is fowl canst thou be content to suffer be sure it be in a good cause either for God who knoweth all or for that which thou knowest in thine own conscience to be well pleasing to God Suffer not either out of fashion or out or faction either as ambitious of honour or to satisfy
thy malignant humour for such suffering can neither merit thanks of God nor praise of men Blessed are they which are persecuted for righteousness sake (a) Matth. 5.10 not for superstition self-will and singularity but for righteousness sake our sufferings are no argument of our righteousness but our righteousness an ornament of our sufferings (b) Non ex passione certa est justitia sed ex justitia passio gloriosa est Aug. cont epi. Parmen lib. 1. cap. 7. A red colour is not beautifull if it be not grounded on a fair white The paine hath no grace if the suffering have no truth where the saith is not true there is no true Martyrdom 37 DElight not in brawles and controversies which are easily begun not so soon ended seek no credit by opposition pick no quarrells nor desire to fall out with any man strive not at any time though never so meekly but when a just necessity presseth thee to stir when sin is not to be connived at but contended against when the truth is not to be forsaken but contended for when thou canst not undergo the wrong without great damage to thy estate nor otherwise but by that course in joy thy right 38. IF thou knowest not how to pacify man to bring him to a firm and unfeigned reconciliation to obtain and injoy a sound and well-grounded peace with him seek more and more to be at amity with God to appease and please the Lord by thy holy obedience to his Commandements Hide Gods Word within thy heart that thou mayest not sin against him (c) Psal 119.11 refrain thy feet from every evill way that thou mayest keep his Word (d) Psal 119.101 when a mans wayes please the Lord He maketh even his enemyes to be at peace with him (e) Prov. 16.7 He that hath the hearts of all men in his own hands be they in never so great places or have they never so great spirits He in whose only power it is to turn all hearts which way he will who is not only a searcher of hearts but a worker and changer of them as seemeth best to his godly wisedom He will not only make his friends to be more faithfull unto him but even his enemies to be at peace with him if their favour and friendship be expedient for him He will be sure either to remoove his enemies malice or restrain their mischief either to make them not willing or not able to hurt him 39. BE not to be carryed away with every little puff of vain perswasion be not to be bandyed by the racket of other mens tongues into what Hazard they please be not so unskilfull and unstable as lightly to believe every thing that is idlely or cunningly told thee or unadvisedly to yield to every thing imposed upon thee but use thy best skill and pains in hearing more inquiring further searching and trying before thou give any credit or assent to it yea though a multitude joyn in perswading thee (f) Non statim multitudinis acquiescamus judicio Hieron comment in Isaiah cap. 3. How common is it in these dayes to spread the nets of humility and weave them with the knots of subtilty till men have effected their policy and then they bewray their hypocrisy be not so subtil as to be guile others not so simple as to be beguiled by others be not taken at the first sight and offer with never so fair words or shewes though they seem to bring an honest meaning along with them be circumspect for thy safety as well as sincere for thy innocency loath the venom and poyson of the Serpent but learn his wisdom follow the harmelesness of the Dove but flie her simplicity 40. SOme carry themselves sincerely but not wisely some order themselves wisely but not sincerely but approove thy self as far as thou art able both before God and men before God in bearing thy self sincerely before men demeaning thy self wisely perhaps for all thy wariness some may be offended with thee which by thee are not offended but such offences being not given of thee but taken of them are not thy faults but their follies woe indeed to that man by whom offences come that is come justly but an offence fondly taken not justly given intangleth no man besides the taker 41. IN this subtill vizard age in these times every day more and more degenerating from the former goodness truth and honest plainess In these dangerous and dissolute intercourses wherein faithfull friends are for the most part gon to God and their return is not to be expected wherein we live amongst so many serpentine and subtill so many malicious and mischievour men with whom we may unawares be compelled to traffique be conscionable but circumspect keep not only lawfull but wise demeanours God requireth wisdom but simple and simplicity but wisedom If thou have wariness mingled with true sincerity having thy spirit without guile and thy actions without dissimulation It is both lawfull and expedient to set wisdom against wisdom and policy against policy and care against care and understanding against understanding that so by the enemies subtilty and thy simplicity thou be not surprized in the cunning traps and crafty wiles which are laid for thee 42. LAbour to have peace always with God and if it be possible with men to the great glory of thy Heavenly Father the profitable example of all beholders and the abundant comfort of thy own heart yea though it cost thee some temporall profit as meek Abraham with worldly loss procured it betwixt his Nephew Lot and himself [g] Gen. 13.11 learn and labour to cut off all occasions of contention even from those that seek occasions but with the World Flesh Devill at no time admit either peace or parley call not Sathan to thy company consult not with flesh and blood contemn familiarity with the world lest they suddenly get some advantage and overcome thee Fight always with all thy courage against all these clad with the whole armour of God and do thy best to vanquish them yea this warr is no warr to the peace thou oughtest to keep but that peace is preserved by this warr and the more painfully thou thus warrest the more peacefully thou still walkest 43. CAre not and yet care for to morrow care not out of distrustfulness but care out of duty care not as relying upon the means without Gods blessing which is an humor that cannot dwell in Gods Children but care as trusting to Gods favour upon thy indeavour labouring both under a tender and heavenly Father whose blessing no Counsell can hinder no curse can take away too little care is want of grace too much care is want of faith too little care is presumption too much care is desperation 44. EXclude not God at any time resting on thy self and second causes neither cast all upon God neglecting the means either in temporall things for the saving of thy body or in spirituall
serve him to believe his truth and walk in his Commandments Him will God love most who shall winne most to the love of God (f) Is in amore Dei major erit qui plurimos ad ejus amorem trahit Greg. in hom wherefore hath God given thee light but that thou shouldst give light to others How canst thou be sure of thy own calling if thou hast no delight to call others Thou art not turned to God thy self if thou bear not that heart that thou wouldst even think thy self happy mightest thou be a means to turn another unto God The Prophet Isaiah that Evangelical Prophet and Prophetical Evangelist prophecying of the Kingdom of Christ bringeth in the people so full of zeal that they stir up one another saying Come ye and let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us of his ways and we will walk in in his paths (g) Isaiah 2.3 And Zachariah saith They that dwell in one City shall go to another saying Let us go speedily to pray before the Lord and to seek the Lord of Hosts (h) Zachar. 8.21 74. BE not wise to thy self Be not a niggard of thy knowledge but communicate thy knowledge to others Cover not thy candle with a vessel neither put it under a bed but set it on a candlestick that they which enter in may see the light (i) Luke 8.16 So shalt thou perform the intent of thy stewardship so shalt thou be of the number of those who profiting teach and by teaching profit knowledge may fitly be resembled to the Widows oyl which the more it was powred out the more it increased knowledge may be well likened to the five loaves which the more they were distributed the more they multiplyed As contrariwise if knowledge be not imparted it will be impaired If we keep it private we shall be deprived of it 75. ARt thou learned and able to teach others yet disdain not that any should teach thee what mortal meer man ever attained to that depth of judgment as not to be yet ignorant in many profitable concernments Even in the same profession that may be hidden from one which is known to another to attend is no hinderance but that a man may speak to speak is no hinderance but that a man may hear therefore Job matcheth them together saying Let a man of understanding tell me there is he prepared to learn let a wise man harken to me (k) Job 34.34 there is he provided to speak speaking and hearing amongst all that are wise-hearted cannot be prejudicial one to another 76. ATtend as often and as carefully as thou mayest to all wholesome and convenient directions Be more desirous to harken to others than to hear thy self but especially when thou meetest with such as excell in knowledge as are filled with the knowledge of Gods will in all wisedom and spiritual understanding by whom in many things thou mayest exactly cure thy ignorance by learning in silence who are as profitable Well-springs plentifull and perpetual such as fail not nor can be drawn dry at any time whose hearts feed their mouths and thereout excellent observations in one usefull respect or other readily flow as a free stream from a full fountain 77. COntemn not neither lightly pass over such things as thou seest but seriously search and seek not only what temporal but especially what spiritual use thou canst draw from them that may enrich thy soul and help to build thee up in Christ Jesus learn wich the Bee to gather celestial honey as well from the weed as from the flower learn by the Dust thy baseness by the Grass thy frailty by the Ant diligence by the Sheep patience by the Oxe thankfulness by the Clouds bountifulnes learn by the Darknes the time of thy ignorance by the Light the time of the Gospel by every thing something that may wean thee from earth and win thee to Heaven 78. COmmune often with thy own heart and let thy spirit make diligent search wherein thou hast offended in thought word deed by sins of omission or commission against God thy neighbour and thy self stand not in thine own light be not partial but examin thy self earnestly thoroughly uprightly Neither only examin but upon examination condemn thy self fall at Gods feet and humbly cry for mercy Thus if thou judge thy self before thy self in this thy day thou shalt not be condemned in the last day before the Judgment Seat of Christ in the presence and audience of all the world 79. DIscover to thy Surgeon thy sores to thy Physician thy disease to Almighty God thy sins It is a good disgrace that procureth grace He preventeth his cure that doth not publish his cause (l) Ipse sibi denegat curam qui suam medico non publicat causam Aug. epist 188. The Lord indeed knoweth all things but yet requireth thy confession is acquainted with all thy wishes and all the volutations of thy mind but nevertheless expecteth thy words (m) Novit Deus omnia vocem tatamen tuam expectat Ambros de poenit l. 1. cap. 23. 80. THink not thy self immediately made clean from all thy iniquity transgression and sin if thou shed a few tears and bewail them but be sorrowful for them and sorrowful that thou canst be no more sorrowful considering that if a river were turned into tears flowing from thine eyes thou couldst never sufficiently be grieved for thy offences if God should in his Justice only require it and yet dispair not but take a true and comfortable and fast hold upon God by a lively faith who is gracious and abundant in mercy whose mercy hath neither bottom nor measure who will not the death of a sinner but rather that he should repent and live disliking himself for his manifold misdemeanors and cleaving to God for his manifold mercyes 81. BE not so cast down in the sight of thy own unworthyness as to think because thou deservest not Gods mercy therefore thou shalt never be partaker of it For how plentiful are his gracious promises every where of favour and compassion the which though there be no cause in thee why he should confirm yet is there cause enough in himself why he should perform who whatsoever he will he can and whatsoever he hath promised he will who alwayes useth to be as good as his word who is infinite in his mercy and infallible in his truth 82. IF thou wouldst repent truly and thoroughly pray earnestly to the Lord that it would please him of his infinite compassion to look upon thee with the eyes of his grace The most merciful God is the only giver of repentance unto life n (m) Act. 11.18 It is not in mans power to repent when he will but when God will It is not thy own or any others indeavour that can do any thing in this way till God put to his help untill Christ did