kind of moving 〈◊〉 body that he bended too much forward and stood not upright that he was nothing ripe and ready in his delivery that he could be no Scholar because he was so plain spoken that almost any man might make as good a Sermon that it differed little from ordinary talk that he enforc'd nor followed his exhortations with vehemency and earnestnesse of spirit and that his words had no life in them to stir up the attention or move the affections of the hearers that none of them would give a penny for his maintenance and that they would have another kind of Preacher than he or they would have none Here now was the same Sermon preached but here not the same People that heard it the first Sermon Cryed up the second cryed down yet still the same Sermon the Preacher much commended at the first delivery and as much discommended at the second yet still the same Preacher Hence is it that the generality of the people are not to be looked on as fit and competent judges of the Preacher and his Doctrin for they are usually led by passion not by discretion so that oft-times they commend they know not what and discommend they know not whom How it is that at the second comming of Christ to Judgment the frame of the World shall not be consumed but repairednew AS when that gold or silver is cast into the furnace and so tryed in the fire the substance remaineth but the drosse is that which onely perisheth So in the last day the fire of the Iudgment shall consume and abolish the corruptible and drossy quality of the Creature but the substance being subtilized and refined shall abide and continue What though that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fashion of the world passe and be skowred away by the fire of that generall conflagration yet the matter and substance shall remain The heavens indeed shall passe away with a noise or rushing or shrink together like a skroul of parchment the Elements like lead shall melt with heat and the earth with the works that are therein shall be burnt up Yet the World shall not be consumed to nothing but onely trans-changed into a new form and converted to a Sabbaticall and better use God out of the very ashes of it will produce a new world even a new Heaven and a new Earth wherein shall dwell righteousnesse 1 Pet. 3. 13. To be warned by the miseries of others AS some School masters have used that disciplin to correct the children of great persons whose personall correction they finde reason to forbear by correcting other children in their names and in their sight and have by this means so wrought upon good natures that they have amended what was amisse at present and taken more care for the future Thus the Iewes were by God corrected in the punishment of the Egyptians for the ten plagues of Aegypt were as Moses ten Commandements to Israel And so it is that other mens harms ought to be our arms Every judgment that falls upon a another should be as Catechism to us by way of instruction When Iudgements are abroad in the world shall not the People learn Righteousnesse Shall the Lion roar and the beasts of the Forrests not tremble Shall Gods hand lie heavy upon others and we stand by as idle spectators nothing at all minding what is done Shall our very next Neighbours house be on fire and we look on as Men unconcerned in the danger It cannot it must not be there is without all doubt the same combustible stuffe the same if not greater sins lodged in our hearts and the same punishments hovering over our heads it is therefore high time to look about us Repentance not to be put off till old Age. WInter-Voyages are very dangerous and uncertain by reason of the North-wind which is then let loose upon the Earth And sure he were not wise that might take his journey in the Summer yet by delaying his opportunity would expose himselfe to the durty deepnesse of the way and inclemency of the weather in winter Now so it is that old Age is mans Winter witnesse that Snow which covers his head more cold lasting then the Russian frosts which the raging Dog-star can scarcely thaw And Youth is his Summer wherein the better temper of the ayr the clearnesse of his sky wherein are fewer clouds lesse storms to hinder his prospect to Heaven promise a successfull voyage Can it be thought then that God who preceded all time will take it well at our hands to be put back unto the last minute of time How can he that requires the first fruiâ—s of our Lands be content with the latter harvest of our lives How can he that expects a sacrifice of sweet smell but distaste our unsavory zeal when for a fragrant flower we present him with a dry stalk and withered branch the lees of our old age for the vintage of our youth yet by the way this is not to prejudicate a gray-headed Repentance though the younger must needs be preferred That may be true but this more safe A Man may hope well of the one but believe better of the other In all Deliverances spiritual and temporall to give God the Glory THeodosius being told of the wonderfull over-throw of the Usurper Iohn his Adversary he and all his followers resorted to the Temple where they passed over the day with praise and thanksgiving acknowledging that God by his arm had cast down that Tyrant And Fl. Heraclius being delivered from Cosâ—oe the King of the Persians and Kingdom freed from Tyranny did in the heighth of his Triumph at Bizantium openly praise God for his delivery And the more to shew his thankfulesse did cause to be stamped on his coyn with his own Image these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Glory be to God in Heaven because he hath broken the Iron doors and hath delivered the holy Kingdom of Heraclius And thus must all of us do if we be freed from persecution from a sword-power from a Government Tyrannicall let us confesse with David that Salvation is of the Lord If we be brought from the jawes of death and the gates of the grave or recovered from some mortall disease let us say with Hezekiah The Lord was ready to save me Or if like so many brands suatch'd out of the fire we be brought from the deep of destruction the very gulf of Hell let us acknowledge with Ionah That Mercy and Salvation is of the Lord In all deliverances spirituall and temporall let God still have the glory Self-conceitednesse in matters of Religion condemned IT was in the Leviticall Law so ordered by God that he which had a blemish of white in his eye was debarred from the Priest-hood and compared to the Owl of whom the Naturalists yield the reason that she cannot see in
piece of wax and put to a seal it leaveth an impression or mark like it selfe in the wax which when a man looks on he doth certainly know that there hath been a seal the print whereof is left behind Even so it is in every one that hath a readinesse to forgive others by which a Christian may know easily that God hath sealed to him the forgiveâ—esse of his sins in his very heart Let men therefore but look into their hearts whether they have any affection any inclinations to forgive others for that is as it were the priâ—t in their hearts of God's mercy towards them in forgiving of them Popular Government popular confusion IT was said of old He that is friend to all is true friend to none and that which hath many heads hath no head at all Such is that many-headed Monster the Multitude which hath neither head for brains nor brains for government And as in a medicine if there be not a due proportion of the simples in the mixture there 's a mischief for a remedy not a remedy for a mischief So in a popular State where the People are agreed and where there is no equall temperature and counterpoise of supream power against the strong ingredient of the Multitude which is alwaies hot in the highest degree there must needs be disorder and a way open to all confusion Sathan's restlesse uncessant employment IT was Hannibal's saying of Marcellus That he had to do with him who could never be quiet neither conqueror nor conquered but conqueror he would pursue his victories and conquered labour to recover his lâ—sse But much rather may a man say the like of Sathan that great ramping Lion the Arch-envier of our peace and happinesse who is the most wrathfull and the most watchfull enemy who is never idle but ever employed in sowing cockles amongst the Lord's good corn who though we stoutly resist him and overcome him for a while yet will he never rest nor give over but will be tempting again yea will not cease to tempt us again and again with the same temptations hoping at length to â—in our consents and so give us the foile in the conclusion Spirituall desertions no distractions to the child of God IT was a barbarous act of that Nation who imprisoned condemned executed and rip'd up an Asse to recover the Moon out of him which they suspected he had swallowed because they saw him drink at the water when the Moon appeared by reflection and immediately upon that being wrap'd up into a cloud they mist her And thus do simple Men that think the grace of God is extinct quite when some cloud of sin robs them of the comfortable light of it How are they frighted as the Antients were with these Eclipses and are much distracted in the midst of such spiritual desertions Yet the knowing experimental Christian is nothing troubled thereat but expects the return with patience Every impenitent sinner is his own Tormentor IF a Malefactor for his punishment should be appointed every day to carry a stick of wood to an heap to burn him twenty years after it must needs be an exceeding great punishment and misery And this is the case of every sinner who neglecting Repentance from day to day doth thereby employ himself in heaping up the coals of Gods wrath to burn his soul in hell when the day of death comes It is no other but a treasuring up of wrath against the day of wrath There 's no dependance for great Men upon Popularity ICarus in the Poet being furnished with wings by the Art of his Father Daeclalus could not content himself in a lower sphere but he must needs be soaring so high that the Sun melting the wax wherewith his wings were fastened he fell down head-long to his own destruction These two wings of Icarus thus joyned on with wax are just like Popular and Military dependance in Noble men to make them great they will help for a while to make them so and mount them aloft in the thoughts of Men and then fail them at the very height It is therefore safer to stand upon two feet then flie with two wings the two feet of Justice Communicative and distributive For great Men shall grow greater if they but advance merit and relieve wrongs The resolved Christian. WHen Charles the nineth of France propounded to that famous Prince of Conde this three-fold choice either Mass or Death or perpetual Imprisonment the most Christian worthy made this answer God assisting me I will not chuse the Mass the other two I refer to the King's determination yet so as I hope God in whose hands the heart of the King is by his gratious providence will provide and dispose of these also Thus should it be with every Christian to be a resolved Christian to suffer any hardship for Christ not to do as the men of the world do that so as they may avoid death and imprisonment care not how they rise upon other mens ruines so they may eat of the fat and drink of the sweet so they may swallow down the good things of the land and cloath with the softest of the Wool impose what Religion you will either Mass or Mahumetisme what government you will in Church or State you shall find them servile enough the good Centurion never kept such obedient ready and resolute servants they will fit you every way fashion and put forward themselves for any employment Sin trampleth on Christ. WHen Pompey could not keep his Souldiers in the Camp by perswasion he cast himself all along in the narrow passage that led out of it and then bid them Go if you will but you shall first trample upon your General and this overcame them so it is that every sin makes Gods head ake as the Rabbines were wont to tell their Scholars to scare them nay more we cannot go to commit sin but we must trample upon the pretious blood of Christ Jesus for our sins crucifie him rather then Pilate crown him with thornes rather then the Souldiers The happiness of good Government THere was a law amongst the Persians that when their Governour was dead there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawlessness for five dayes after that every man should do what he list now for those five dayes there was such killing robbing and such destroying one another that by the time the five dayes were over they were glad of government again So that any kind of government is better then no government but happy is that People bona si sua norint that live under a good government where Iustice flows from the Supream as head and is conveyed by subordinate Ministers unto the People Faith is the fountain of all graces WHen Toxaris saw his Country-man Anacharsis in Athens he said unto him I will at once shew thee all the wonders
Commonwealth doth prosper but no sooner doth the Subject break these bonds but a civill putrefaction enters which maketh way to the ruine of a State whoreth every mans particular interest is hazarded with the whole the remedy where of is the work of judgement but it must be attended with Justice also not the Kings affections but his Lawes must moderate his Iudgement and the medicine must be fitted to the Disease otherwise if the scales of Iustice do not firft weigh the merits of the cause the Judgement will as much disquiet the State as discontent the party judged All have not the same measure of Christ. CHrist hath the fulnesse of Grace we but every one his proportion according to our capacities even as from the Sun every man receives a beam of the same kind though not the same beam or from a tree every Man gathereth an apple though not the same apple or out of a River every Man drinketh a draught of the same water but not the same draught of water Even so all do partake of the same Christ but not in the same measure And no Man whole Christ by whole I mean totum Christi though every man doth receive him whole that is totum Christum Every man hath Christ alike intensivè though extensivè all have him not alike and yet extensivè too every Man hath his full measure as it was in Manna He that gathered more had not too much and he that gathered less had enough Ministers to teach as well the practice as the knowledge of Religion A Discreet School-master doth not only teach his Schollers Grammer rules whereby for example true Latine may be made but he teacheth them also to make true Latine according to those Rules neither doth he think his paines bestowed to any purpose till his Schollers can do that Even so a discreet Minister must teach his people not onely how to know but how to do their duty to turn their Science into Conscience so to learn Christ as to become Christians Christians in S. Paulâ— sense For certainly he is a very trewant in Christ's School whose life doth not expresse his learning that is not a doer as well as a hearer of the Word Iustice described TRavailers write Nath Chytreus by name that in Padua Iustic◠〈…〉 in a publique place between a pair of scales and a sword aâ—cording to the old manner with these two Verses proceeding from her mouth Reddo cuique suum sanctis legibus omne Concilio mortale genus ne crimine vivat The Verses are but clowter-like unworthy such an University as Padua is renowned to be but the sense is good and for the shortnesse of them they may be the better remembred I give saith Iustice to every man his own I prâ—cure and win all men to be subject unto godly Lawes left otherwise they should prove criminall that is grievous transgressors Were it otherwise Servants would be on horse-back and Masters even Princes on foot Like People like Priest Like Buyer like Seller Like Borrower like Lender as Esay again saith Nay then no buyer no seller or borrower or lender but all upon snatching and catching and rifling and plundering and rapine and wrong and blood touching blood The Minister's labour though in succesful yet rewarded by God THe Minister's labour whether it hit or miss is accepted of the Lord l For as he who perswadeth to evill be it Heresie or Treason is punished accordingly although he do not prevail because he intended it because he did labour it So he that doth his best to win Men to Heaven though he effecteth not what he desired though he hath laboured in vain and spent his slrength in vain yet he shall be accepied and his reward shall be with his God The happy meeting of Body and Soul in the Resurrection WHen we pluck down a house with intent to new build it or repair the ruines of it we warne the Inhaditants out of it least they should be soyled with the dust and rubbish or offended with the noise and so for a time provide some other place for them but when we have new trimmed and dressed up the House then we bring them back to a better habitation Thus God when he overturneth this rotten roome of our flesh calleth out the Soul for a little time and lodgeth it with himselfe in some corner of his Kingdom but repairesh the bracks of our bodies against the Resurrection and then having made them decent yea glorious and incorruptible he doth put our Soules back again into their acquainted Mansions The Popes policy to advance his Holiness ONe Psapho dwelling in the parts of Lybia desirous to be canonized a God took a sort of prating birds and secretly taught them to sing this one note Psapho is a great God and having their lesson perfectly let them fly into the woods and hills adjoyning where continuing their song other birds by imitation learned the same till all the hedge-rowes rang with nothing but Psapho's diety The Country people hearing the Birds but ignorant of this fraud thought Psapho to be a God indeed and began to worship him The same is the Popes practice desirous to effect his ambition and shew himselfe to be a God he maintaines a sort of discontented English fugitives in his Seminaries as it were in so many cages where dyeting them for the nonce he easily teaches them what tune he pleaseth and having so done takes off their bâ—lls and sends them home again where filling every hedge and outhouse with their tunes no marvail if other birds of the samefeather and as wise as themselves by conversing with them do the like The power of Faith reviving the deadly sin-sick soul. VVHen the Israelites were in burying a Man for fear of the Souldiers of the Moabites they cast him for haste into the sepulchre of Elisha Now the dead Man assoon as he was down and had touched the body of the Prophet he recovered and stood upon his feet So let a Man that is dead in sin be cast into the grave of Christ that is let him by faith but touch Christ dead and buried it will so come to passe that he shall be raised from death and bondage of sin to become a new man To sin against the mercies of God is to double our Sins HE that sins against the mercies of God fights against God with his own weapons which must needs provoke God Suppose a Man should come into a Smiths shop and take up the Smiths own Hammer and knock him on the head this were to commit a double sin not onely to kill the Smith but to kill him with his own Hammer Such a double sin are they guilty of who the more wit they have the more they plot against God and the more wealth and health and honour they have the more they despise God and his Commandements with
Velvet and perhaps richly embroydered but stuff'd within with Hay Or like some mockbegger halls or houses in the Country that are built with lofty Turrets that are presently in the Travailers eye and if they draw nearer to view they find them built with stately Porches neat Galleries fine Stair-cases curious Gate-houses but not one convenient lodging Chamber nor any Hospitality at all They have much to entertain the Passenger and the Viewer they will entertain you with fine notions choice discourses but if ye dwell with them ye shall find very ill accommodation ye shall hear of them as ye ride through the Country they have the name amongst Professors they carry it away from others but you shall experience it that they are not such as are spoken they are not furnished indeed to be Hospitable to the weary Christian they cannot close with any godly spirit because they move by a clean contrary Principle The policy of Tyrants in doing many good things for the publique RIchard the third that great Master of mischief as Sir Walt. Raleigh stiles him having made his way to the Crown through an Ocean of innocent bloud by the advice of his Parliament enacted many good Laws as yet unrepealed for the benefit of the People as the setling of Trade damning the grievous tax of Benevolence rectifying the credit of Iurors c Thus have done all Tyrants from time to time they knowing that their actions stink in the nostrils of God and the World do so perfume them with favours and spice them with acts of grace that the People can hardly scent them and by this means ingratiate themselves in such manner they that work their own safety To make good use of Opportunity IN times of dearth the poor Man picks up every grain of Corne that falls besides O saith he it is dear none must be lost but he that should in the time of Famine give his corn to the Hogs were worthy to be hanged at his own barn-door So are they worthy to lose the reward of weldoing that lose the opportunity thereof Let no Man omit to do seasonable courtesies because the least crum of time wherein a man may have occasion to do good is not to be lost the salve must not be deferred till the sâ—re doth putrifie nor the potion kept back till the patient be endangered A penny given now may do more good then an hundreth pounds hereafter serò dâ—t qui roganti dat those benefits are slow of foot that come not till they are called for Not to talke of our good Deeds A Friend of Caesars had preserved a certain Man from the Tyranny of that Triumvirate proscription but he did so talke of it that the poor Man was enforced to exclaim Redde me Caesari Prethee restore me up to Caesar again I had rather undergo a thousand deaths than to be thus continually upbrayded by thee with my life And to say truth the frequent commemoration of a benefit doth wrack the mind of him that doth receive it We must not therefore make our selves the trumpet of our benevolence nor enter our liberalities upon Record or in a Calender register the dayes of our good deeds the but let them be like Iohn Baptist the speaking son of a dumb parent speak to the necessity of our brother but dumb in the relation of it to others It is for triobolary Empiricks to stage themselvâ—s in the Market and recount their cures and for all good Christians to be silent in their chaâ—itable transactions God a mercifull God THere happens sometimes in England such Assizes as are called the Maiden-Assizes that is when the offences brought to the bar do not reach to the taking away of life so that there is not any Execution Whereupon the high Sheriffe of the County presents the Iudges at their departure with white Gloves to wear in commemoration of the mercies then shewed to offenders which perhaps by the strict rule of Iustice might have been cut off Such an Assizes as this God now keeps we sin daily we offend hourly and therefore guilty of death eternall but God woes and entreats us to come in promiseth life eternall nay binds it with an Oath As I live saith he I will not the death of a sinner Let us then return unto him white hanâ—s candid thoughts clean hearts and then rest assured that he will look upon us neither black with revenge nor red with anger but with a smooth brow and smiling countenance receive us into mercy Change of Government not to be affected A Certain Rustick having blamed Antigonus while he lived grew after some trial had of his successor to recant his error or to recount his crime and digging one day in the field was questioned What he did there O said he Antigonum refodio I seek Antigonus again And is there not many a Man at this time that would be glad to delve and dig for Peace if he might have it would be joyfull to see order and decency both in Church and State restored but Saturnus periit perierunt sua jura Sub Iove nunc mundus jussa sequare Iovis Thus Englished Saturn is dead his Lawes are all decay'd Iove rules the World and Iove must be obey'd What then is best to be done seeing the day grows cloudy and over-cast let every Man betimes withdraw himselfe to shelter and there remain till the storm be past not complaining of the violence of the tempest because it may be followed with a worse not to repine at the present Government but take it as it is and since he cannot reform it by no means be induced to provoke it leaving all to Gods good will and pleasure Like to like AUgustus Caesar being present at a publique prize with his two Daughters â—â—via and Iulia observed diligently what company came to court them and perceived that grave Senators talked with Livia but riotous and wanton youths with Iulia whereby he discerned their severall humours and inclinations according to the Italian proverb Dimmi con chi tu vai Et sapro quel che fai. Tell me with whom thou goest I 'le tell thee what thou doest And most true it is that Custome and Company are Cousin-Germans and that manners and meetings for the most part sympathize together he that walks in the Sun is sure to be tan'd and he that touchetâ— piâ—ch shall be defiled or at least he shall be thought so for all flesh will resort to their like and every Man will keep company with such as he is himself saith the Wiseman ch 10. v. 15. A Man full of talk full of Vanity A Prating Barber asked King Archelaus how he would be trimmed the King replyed Silently Surely in much talk there cannot chuse but be much vanity Loquacity is the Fistula of the mind ever running and almost incurable Let every Man therefore be a
it is better to beg a little while in this world than to burn for ever in the world to come better to lose house and lands here than to be deprived of God and goodnesse hereafter This may be a story but the Morall is good and setteth out unto us that ill-gotten goods never prosper in the end and that there is a necessity of restoring what hath been unjustly taken away There are many stollen goods abroad but few brought home to the right owners Mens hands are like the fishers flew yea like hell it self which admits of no return But let all men know that ill gotten mettalls are a strong bar to bolt Heavens gates against them but when they are dissolved by a seasonable beneficence and restitution those gates of glory fly open to their eternall comfort Riot and excesse condemned THere is an old Apologue how Honestum Utile and Iucundum would needs keep house together Honestum was to govern all Utile to provide for all and Iucundum to dresse or prepare all They had a very great houshold yet maintained their charge relieved the poor and laid up somewhat for their posterity All things went sweetly on while Cheerfulnesse was the Cook Thriftinâ—sse the Caterer and Honesty the Steward If any of the Family were disordered Honesty reform'd them if any lavish and unthrifty Frugality recovered them if any melancholick Iucundum revived and cheered them But after a while this Iucundum getting a little head begins to exceed in mirth and falls out with Utile for short provision he had invited a number of Fidlers Jesters Players Tumblers Dancers and must have extraordinary chear for them Utile refused to allow it Iucundum would have it and the quarrell grew hot While Honestum was call'd to moderate the matter this rabble came in took Iucundums part snatcht the keyes out of Utile's hands ransack'd the coffers exhausted the treasures turned Honesty and Thrift out of doors sung danced and drunk and threw as they say the house out at the windowes Thus the Family broke for just as Honestum and Utile went out Beggery came in onely these two erected a new house and repaired their estates to whom not long after Iucundum came a begging but might not be admitted as one of the Family onely was sent for some times to make them merry and lived on their alms The Morall is easie Frugality is the best fewell of Hospitality riot and excesse are condemned whereby many a good Family hath been ruined let all the rest take warning How God may be said to will and nill the death and punishment of a sinner A Marriner in a storm would very fain save his goods but to save the ship he heaves them over-board A tender-hearted mother corrects her child whereas the stripes are deeper in her heart then in its flesh As it was said of a Iudge that being to give sentence of death upon an offender Bonum quod nolo facio I do that good which I would not Thus God more loving then the carefull Marriner more tender then the indulgent Mother and more mercifull then the pittifull Iudge is willingly unwilling that any sinner should die He punisheth no man as he is a man but as he is a sinfull man He loves him yet turns him over to Justice It is Gods work to punish but it is withall his opus alienum his strange work his strange and forrain act not his Eudochia his good will and pleasure his nature and property being to have mercy on all men Morning Prayers commended ST Origen going to comfort and encourage a Martyr that was to be tormented was himself apprehended by the Officers and constrained either to offer to the Idolls or to have his body abused by a Blackamore that was ready for that purpose of which hard choice to save his life he bowed unto the Idoll But afterwards making a sad confession of his life he said That he went forth that morning without making his prayers unto God which he said he knew assuredly to be the cause of his falling into evill And to say truth he that committeth not himself to Gods good guidance in the morning may very well be without Gods good blessing all the day after The first thing that a man doth is to seek God never think himself drest till that be done Let his soul have a mornings draught as well as his body I mean a morning prayer to fence it against the infectious aire of the world Solomon tels the reason Who can tel what a day a big bellied day may bring forth whether judgment or mercy good or bad Therefore to make sure work pray to God in the morning and then come what will come all shall be for the best Faithfull servants of God the paucity of them A Gentleman having but one servant thought him over-burdened with work and therefore took another to help him now he had two and one of them so trusted to the others observance that they were often both missing and the work was not done Then he chose another now he had three and was worse served then before therefore he told his friend When I had one servant I had a servant when I had two I had but half an one now I have three I have never a one Thus God hath many servants but little good service done men do so trust and thrust his work one upon another that still it is not done They say That many hands make light work but it is usually seen that many hands make sleight work Gods holy Name is blaspheamed the Hearer saies Let the Magistrate look to it the Magistrate saies Let the Minister reprove it the Minister saies Let the Hearer reform it the Company saies Let the Offendor himself answer it the Offendor saies Curet nemo Let no man mind it God hath so many seeming servants that when his businesse comes to be done not one of them can hardly be found that is faithfull Men and Women are not to wear each others Apparell THere was never yet to be found any occasion lawfâ—ll for the changeable use of men and womens garments but one and that St. Ambrose speaks of thus it was A certain Virgin of Antioch being condemned to the Stâ—ws because she would not sacrifice to the Idolls prayed thus unto God Lord thou which couldesâ— stop the mouths of Lions against Danie thou also canst bridle the raging lusts of men And having thus prayed there came in a Souldier and changed garments with her using these words Quasi adulter ingressus si vis Martyr â—greâ—â—ar I came in as an Adulterer and if thou wilt will go out as a Martyr Let us change garments thy vesture shall make me a true souldier mine shall keep thee a â—irgin take thee an habit which shall hide thy womanhood and consecrate my Martyrdom And by this means the virgin escaped and saved her virginity But
soft paces the day grovvs shorter the Suns force weaker cold dewes and white frosts precede the extremity of hardnesse Now it is most true that Christ is able in a moment of Sinners on earth to make men Saints in heaven as he wrought upon that dying Maleâ—actor Some may make suddain leaps and of furious sinners become zealous professors in a trice Of such we may be charitably jealous yet Non ad altum per salâ—um Holinesse shoots not up like Ionahs Gourd in a night God is the God of order not of confusion and Nature is not suffered to run out of one extream into another but by a medium That ordinary way whereby Men walk from the state of sin to the state of Glory is the state of Grace So our Conversion is by soft and scarce sensible beginnings albeit no part after part yet degree after degree in every part by gentle soakings in of goodnesse in every degree by growing up to maturity and ripenesse Not to answer one angry word with another ADrian the Emperour gave the Cryer great thanks who when he was bidden to quiet the tumultuous People with an imperious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hold your tongues he held out his hand onely And when the People listned with great silence as the manner was to hear the cry Hoc verò inquit Princeps vult This is that said he the Emperour requires of you viz. To be silent And this is the ready way to make all quiet A soft answer pacifies wrath It was Abigails gentle Apology that disarm'd Davids fury and Gedeons mild and modest answer that still'd the hot and hasty Ephramites Lay but a flint upon a pillow and you break it easily but hard to hard will never do the deed It is not the vying one angry word vvith another grievous words stirre up strife harsh and angry words cast oyl upon the flame set the Passions afloat and then â—ertur equis auriga there 's no hope not one wise word to be expected The compleatest armed Man of War naked without Gods protection IT is said Exod. 32. 25. That Moses saw the People were naked after their great sin How naked Non veste sed gratia praesidio Dei they vvere naked not so much for want of cloathes arms and other furniture of War as for want of Grace favour and protection of God Almighty and no doubt as one very well observeth Si tunc irruissent hostes if their Enemies had then fallen upon them they had most shamefully foyled them Then let those that are Souldiers and Men of War if they desire that their warfare should prosper and that God should cover their heads in the day of battel let them be sure of the goodnesse of their cause that their quarrell be proveris licitis for things true and lawful that they seek to God before they set upon their Enemies For let a Man be never so well cloathed never so well armed and weaponed if he be stripp'd of Gods protection by sin he lyes naked and open to all dysasters whatsoever Works of Mercy very rare to be found amongst us THere are a kind of Almanacks such as Stationers call blanks full of letters red and black on the one side but on the other side there is fair paper a waste empty page to write whatsoever a Man pleaseth though seldome it is that any word of God be there inserted Such are the Day-books that most Men keep On the one side you shall find Item so much spent upon Pride and so much plaid away at Game so much upon Revenge so much upon Hawkes so much upon Hounds and so much upon something else that sounds somewhat near that way But when it comes to a work of mercy what hath been done for God what for Christ what for his poor distressed Members what for the advancement of Religion or any pious work or service O then the Book appears blancatus quasi lilius a meer blanck Cyphers or little else to purpose are to be seen in it Eloquence not to be abused EDward Duke of Buckhingham being dispatched with instructions from the Court came to the City of London and there at a common Hall spake largely on the behalfe of that Usurper Rich. the third but all the commendations that he got for his labour was That no man could deliver so much bad matter in so goods words and quaint phrases Eloquentiae satis sapientiae parum that he shewed a great deal of wit but little wisdome in so doing Thus it is that the tongue was given to a better purpose `twas Davias glory and he used it accordingly Eloquence wisely ordered is very commendable and availeth much The tongue of the wise useth knowledge aright .i. deals kindly with her offers her no abuse by venting her unseasonably and making her over-cheap and little set by But eloquence abused fits the Pulpit rather with words then matter and makes others that more is the pitty might better improve their education instead of Christian Lawyers become Heathen Orators so that it may well be termed the Atturney generall that makes a good cause seem bad and a bad far better then in truth it is The poor Debitors comfort THere came a Man of God to Amaziah and forbids him that by no means he should take the Ephramites into the battel against the Edomites because God was not with them O but then sayes Amaziah What shall I do for the hundreth Talents which I gave them for their help every Talent of silver being worth 375 l. and that of gold 4500 l. a very considerable summe No matter saies the Prophet Cannot God give thee more then this So it may be said to all that tremble at the inundation of debt that is upon them that are perplexed and entangled in a labyrinth of engagements so that they can see no outgate no passage no way to escape God if he be truly sought unto can give a happy issue more then the debt comes to can do more then they are a ware of when they know not how to be delivered when they know of no evasion nor have any means or power in their view let but earnest prayer be joyned with frugality skill and industry and they are sure to be delivered Works of mercy not to be put off from one to another IT is usuall that when men meet together at a Tavern or Alehouse upon some occasions by way of kindnesse to drink or feast together then happy is that man when the reckoning is brought that can be rid of â—is mony first I 'le pay saies one I 'le pay saies another you shall not pay a penny saies a third I 'le pay all c. and so iâ— growes sometimes very neer unto a quarrell because one man cannot spend his mony before another Thus in works of kindnesse and merry meeting But come to a
his Vineyard to keepers but God keeps his Church in his own hands he may use the help of men but it must be as tools rather then as his agents he works by them they cannot works but by him so that in spite of the gates of hell his Church his Vine shall flourish Even so return O God of hosts look down from heaven and visit this Vineyard of ours thy Church which thy right hand hath planted and the branch which thou hast made strong for thy self The sad condition of all impenitent Sinners IT is said of Antoninus Arch-Bishop of Florence that after he had heard the confession of a wretched Usurer he gave no other Absolution than this Deus miseratur tui si vult condonet tibi peccata tua quod non credo c. God be mercifull to thee if he please and forgive thee thy sins which I do not believe and bring thee to eternall life which is impossible i. rebus sic stantibus if God doth not wonderfully work a strange conversion in his heart And such and so sad is the condition of every unregenerate man every impenitent sinner they are no other then bondslaves of Sathan firebrands of hell vessells of wrath men without God in the world No wonder then that as long as they continue in such a wretched estate God cease to be mercifull unto them deny them forgivnesse of sins here in this life and admission into his Kingdom of glory hereafter God as he is a God of mercy so he is a God of judgment and therefore not to be provoked NOthing so cold as Lead yet nothing more scalding if molten nothing more blunt then Iron and yet nothing so keen if sharpned The aire is soft anâ— tender yet out of it are ingendred thundrings and lightnings the Sea is calm ana smooth but if tossed with tempests it is rough above measure Thus it is that mercy abused turns to fury God as he is a God of mercies so he is a God of judgmen and it is a fearfull thing to fall into his punishing hands He is loath to strike but when he strikes he strikes home If his wrath be kindled yea but a little wo be to all those on whom it lights how much more when he is sore displeased with a people or person Who knowes the power of â—is anger saies Moses Let every one therefore submit to his Iustice and implore his Mercy Men must either burn or turn for even our God is a consuming fire Promises of God the excellency and comforts that are to be found in them IT is said of Mr. Bilney that blessed Martyr of Christ Iesus that being much wounded in conscience by reason of the great sin he had committed in subscribing to the Popish errors he was much comforted by reading those words 1 Tim. 1. 15. This is a faithfull saying and worthy of all acceptance that Iesus Christ came into the world to save sinners c. Thus was Beza supported under his troubles by the words of Christ Ioh. 10. 27 28 29. Mention is also made of one that was upheld under great affliction and comforted from that of Esay chap. 26. 3. of another in the like condition from that of the same Prophet chap. 57. 15. of a third a young Maid upon the knowledge of a reverend Divine yet living that went triumphantly to Heaven by the refreshing she found in that well known Text Math. 11. 28. Many also are the drooping spirits that have been wonderfully cheared by reading the eighth Chapter of St. Pauls Epistle to the Romans and by that Text of St. Iohn in his first Epistle chap. 3. 14. We know that we have passed from death to life c. And thus it is that great is the excellency transcendent the comforts that are to be found in Gods Promises they are the good Christians Magna Charta for Heaven the onely assurance that he hath to claim by There is no comfort no true reall virtuall comfort but what is built and founded upon a Scripture-promise if otherwise it is presumption and cannot properly be called true comfort The Promises are pabulum fidei anima fidei the food of faith and the very soul of faith They are a Mine of rich treasures a Garden full of choise flowers able to enrich the soul with all celestial contentments to sweeten the sourest of conditions The truth is there is no promise of God but if he be pleased to illighten unto us and shew us our interest in it will afford a plentifull harvest of everlasting joy and that which is true and reall contentment indeed The griping Usurer and his Broker characterised IT is commonly known that the neather Milstone stands or lies still and stirs not So the wretched rapacious griping Usurer sits at home and spends his time in a kind of diabolicall Arithmetick as Numeration of hours daies and monies Substraction from other mens estates and Multiplication of his own untill he have made Division between his soul and Heaven and divided the Earth to himself and himself if God be not the more mercifull to a worser place And for his Broker he is not much unlike the upper Milstone without which the neather may seem to be unservicable that is quick stirring and runs round so he is still in action like the Iackall yelping before the Lion for a prey ever contriving how he may bring grist to the Mill mony into the Usurers bank and sorrow to his own soul. Hence is that phrase of the Prophet Grinding the faces of the poor who like corn are ground to powder betwixt them But let all such know that it were better for them if they endured all temporall punishment whatsoever that a milstone were tyed about their necks and so cast into the bottom of the sea than that both body and soul should be cast into hell fire for evermore The danger of fleshly lusts to be avoided CLemens Alexandrinus hath a story that the first who found out fire was a Satyre a wild man and perceiving it to be a creature beautifull and resplendent like a hot suitor he offers to kisse it But the fire speaking to him said Take heed Satyr come not near me for if thou dost I shall burn thy beard The meaning is that unclean lust being a fire which lâ—st fâ—ll be arts have found out they aâ—e told if they meddle with it they are sure to be burnt by it Can a man go upon hot coals and not be burnt take fire in his bosome and his cloaths not be consumed go in unto a strange woman and be innocent come near such a she-fire and not be sindg'd He cannot it is impossible He may tread upon coals thinking to tread them out but he will first tread the fire into his own feet he may think to take fire in his bosome and his cloaths
soon find him out give him power and he will soon shew what grace is in him put him into an Office and he will presently be seen in it Hence it is observable that the same word that signifies prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schalvat in the Hebrew is rendred by the Arabick Investigatio and by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inquisition or Examination to make a strict search or to examine throughly So that whereas Adversity tries but one grace that is Patience Prosperity will try all graces it will try a mans love whether he love God or the world it will try his zeal whether at a dead lift he will venter Christ or his estate it will try his hope whether it be on Heaven or Earth it will try his charity whether it be at home or abroad it will try the whole Man and suddainly discover to the world what mettall he is made of Gods ends and mans ends as to the persecution of his Church the vast difference betwixt them A Physician letteth a man blood by the application of Leeches and they suck much blood from him but the Physicians ends are one thing and the Leeches ends are another thing the Leech draweth blood from the man onely to satisfie it self but the Physiâ—ian letteth the man blood to cure his distemper Such is the difference between Gods ends and wicked mens ends in the persecution of his own people God by suffering his own Church and People to be persecuted it is for to purge a way their evill distempers of sin and security or whatsoever it is that may offend that thereby he may make his people better by their afflictions but wicked and ungodly men by troubling the Church it is for to destroy them and root them out that they may be no more a People to accomplish their own wicked designes and to satisfie their rage and malice upon them in their utter ruine and overthrow These are their ends but God hath other ends as Ioseph said to his brethren You did intend me hurt but God did intend me good so it may be said concerning all ungodly wicked men they do intend evill against the Church and people of God but God intends his People's good they intend to persecute and destroy but he intends maugre all their contriâ—ments whatsoever to preserve keep and continue his Church to the end of the world Let the Church's enemies plow never so deeply and make furrowes on the backs of Gods people never so long yet Gods ends are grace and mercy and peace to do them good in the latter end The serious confession of one sinner to another may be the conversion of one the other IT is related of St. Iohn the Evangelist that being upon his return from Pathmos to Ephesus after the death of Domiâ—ian he was set upon by a company of Thieves amongst whom was a young man their Captain to him St. Iohn applyed himself by way of wholsom counsell and advice which took so good effect that he became a new man and was converted and went thereupon to all his fellow thieves and besought them in the Name of Iesus Christ that they would not walk any longer in their former wicked waies He told them withall that he was troubled in conscience for his former wicked life and earnestly entreated them that as they tendred the eternall welfare of their own poor souls they would now leave off their old courses and live more conscionably for the time to come The counsel was good and well taken so that many of those great Robbers became great Converts Thus it is that one Sinners confession of his faults to another may happily prove the conversion of one the other Hence is it that the meaning of that Apostolicall precept Confesse your faults one to another Iam. 5. 16. is made out by some Interpreters to be That those that have been partners together in sin they should go one to another and seriously confesse their sins each to other He that hath been a drunkard let him go to his companion and tell him that he is troubled in mind because of his former excesse And let the unclean person go to her partner in sin and tell her God hath troubled his conscience for his lust and it may be this may awaken her conscience too so that she may bethink her self of her wicked courses and be converted The not laying of the Church's troubles to heart reproovable IT is worth the taking notice of how that when the holy Ghost doth reckon up the Tribes of Israel for their renown as Of the tribe of Iudah were sealed twelve thousand of the tribe of Reuben were sealed twelve thousand c. But if you mark the enumeration you shall find one Tribe left out and that is the Tribe of Dan And why is it so Much ado there is to find out the reason of Gods omission of that Tribe one reason is and that a true one too because this Tribe made a defection from the true worship of God and fell to Idolatry Another reason there is and that probable enough because they did not lay to heart the calamities of Gods Church for when the other Tribes were jeoparding their lives in the highest places of the field they remained in ships let the rest of the Tribes shift for themselves they would not lose their trading so they would follow their Merchandizing And for this it was that God sets a brand of obloquy upon them in not allowing them so much as a name amongst their brethren and companions And thus reprovable are all they too that lay nothing of the Church's calamities to heart let Religion sink or swim the Gospell stand or fall the Church of God prosper or prosper not they are but as so many Gallio's they care for none of all these things like the Tribe of Dan they remain in their ships at their trades at their bargaining buying and selling though the Church's sorrowes come on never so fast they look on as altogether unconcerned not in any way contributing to the support thereof Heaven the poor Saints comfortable inheritance VAlens the Emperour threatned S. Basil That let him go whither he would yet he should neither by Sea nor Land be safe from his power Well said the good man be it so For all the Emperour's rage I shall be either in Heaven or under Heaven And in the like manner there was a Cardinall threatned Luther That there should not be a place left for him in all the Empire of Germany wherein he should be free from danger O saith Luther smilingly If Earth cannot keep me safe Heaven shall Thus it is that many of the dear servants of God such as perhaps have no place in the World wherein to put their heads or such as heretofore had better accommodations but are now glad to live in poor Cottages smoaky houses
the whitest feathers yet of the blackest skin The Eagle a bird of the quickest sight and of the highest flight yet the most ravenous among birds And among Beasts the Lion the goodliest of all the woods yet the most fierce and cruel The Fox most subtle yet a Creature of the foulest smell Thus God hath ordered it even amongst the Creatures irrationall and thus it is with his own People in respect of Grace though they have many excellent endowments and guifts yet he suffers some corruptions of Nature in them to humble them So that Humiltty the best of Graces comes from the worst root our Sin And Pride the worst of sinnes comes from the best root our Grace which caused that saying of Mr. Fox the Martyrologist That his Graces hurt him more then his sins meaning That many times he was proud of his guifts but humbled by reason of his sinnes and natural infirmities Not to consult with Gods secrets but his revealed word IT was a good saying of Mr. Bradford that famous Martyr of Christ Iesus That a Man should not go to the University of Predestination untill he were well grounded in the Grammer-school of obedience and Repentance And most sure it is that we are not to consult with Gods secret decrees but with his revealed Word Secret things belong to the Lord our God but revealed things to us and our Children for ever Deut. 29. 29. We are not to look to the decrees of God and upon them either do or not do our duty but we are to look to his revealed will which bids us to be conversant in holy duties of Religion and Godlinesse We are not to search the secret Records of Heaven but the revealed will of God which is able to make us wise to salvation The consideration of Mercies formerly enjoyed an excellent means to bear up our spirits under present Afflictions THere is a story of a Man aged fifty years or there abouts who lived forty eight of that time and never knew what sicknesse was but so it was that all the two last years of his life he was sickly and impatient under it yet at last he reasoned the case thus with himself The Lord might have given me forty eight years of sicknesse and but two years of health yet he hath done the contrary I will therefore rather admire the mercy of God in giving me so long a time of health than repine and murmure at him for giving me so short a time of sicknesse And thus must all of us consider that we have had more Mercies in our life to chear us up than we have had crosses to discomfort us What though the Lord doth now visit us with sicknesse we have had more years of health then we have had of sicknesse What though this or that comfort be taken from us yet we have a great many more left us still Hence is that advice of the Wiseman In the day of Adversity consider What must we consider That God hath set the one against the other that is Though we are in Afflictions now yet he hath given us Mercies heretofore and it may be will give us Prosperity again he hath ballanced our present Afflictions with former Mercies so that if we should set the Mercies we have enjoyed against the present Afflictions we suffer we should soon find the tale of our Mercies to exceed the number of sufferings be they of what Nature or quality soever imaginable Not to mourn excessively for the losse of any worldly enjoyment whatsoever And why so IT is related of a Minister of Gods word that visiting a Neighbour whose child lay a dying he endeavoured to comfort her but she being much grieved and dejected with sorrow would by no means be comforted The Minister said unto her Woman Why do you sorrow so much pacifie your selfe If your Child should live it may be so that God might make it a scourge and vexation to you by taking wicked and sinful courses She answered that she did not care if her Child did recover though he were hanged afterward This Son of hers did recover and was afterward executed for some villany coâ—mitted Now let any one judge whether it had not been a greater mercy and a thousand times better for her to have seen him buryed before her then that he should have come to such an unhappy end Thus it is that that comfort which any of us all shall so excessively mourn for the want of it may be would have proved a greater cross and trouble should but God have continued it still unto us whether it be the lâ—sse of life or estate of a loâ—ing Wife or an onely Son as it was in Rachels case Gen. 30. 5. and in Davids that if God had given him the life of his Child it would have been but a living Monument of his shame and all that knew the Child might have said Yonder goes Davids Bastard The consideration whereof should allay and take off the edge of all excesse of sorrow for the losse of any temporall comfort any worldly enjoyment whatsoever Not to be troubled at Afflictions because God intends good by them SUppose a Man very much in debt and in such need of Money that he knew not well how to subsist without throwing himselfe upon the saâ— charity of others that might if they had but hearts possibly relieve him should go to some especiall inâ—imate friend and make known unto him the lownesse of his condition and crave relief accordingly Now if this friend of his which is somewhat strange should go presently to his Châ—st and take out a considerable bag of Mony and throw it at him and in the throwing of it breake his head or give him some slight scar Can it be imagined that he would take it unkindly No certainly Thus it is that every Affliction that God is pleased to lay upon us shall work for our good We may say as Ioseph did to his brethren Though you intended all this for my hurt yet God intended and turned it for my good and will work benefit and advantage to me by it and promote my spiritual good that as Afflictions do abound my Consolations in Christ shall abound much more Every Affliction like Ionathans rod having hony on the top and therefore let us bear them patiently How to know whether we are more grieved for sin then for worldly Sorrow and Trouble WHen a Man is brought to a low Condition and a great decay in the world so that his Trade is quite fallen and his stock spent Now if such a Man be more troubled for his sin that brought him to so low an ebbe in the World then for the Affliction and trouble it selfe then he will not commit a fin to repair and make up his losses though he did know assuredly that the committing of such a sin would make up all again As in the story
and liberty to edâ—fie our selves in the most holy Faith This was the Churche's care Act. 9. 31. and this must be ours while our Ship is in the Haven to mend it there when it is out at Sea in a storm it will be too late then there is yet some hope but how long there will be God knowes let us provide for worser times that we be not surprised on a suddain when they come upon us Mercies of God in Christ Jesus to be sought while they may be found HEE that intends to speak with any one in a well fortified Castle must come by day whilest the draw bridge is down otherwise being once up there will be no entrance at all Thus many a Man loseth Mercy as Saul did his Kingdom by not discerning the time Esau came too late and the foolish Virgins did not lay hold upon the first opportunity He therefore that resolves for Heaven must in the time of this life make good his passage strive to enter whilest the bridge of Mercy is let down For if it be once drawn up there 's no by-ward no loop-hole to creep in at And that Soul must needs then be exposed to the Iustice of God where Mercy hath shut up her tender bowels of compassion A great fault in Women not to nurse their own Children IT is reported of Gracchus a Noble-man of Rome that when the Nurse brought home his Child he gave her a pearl of very great price and another of far lesser valew to the Mother And being demanded Why he respected the Nurse so much and the Mother so little answered That the Mother bare the Child but nine moneths in her womb and the Nurse bare him above thirty moneths in her arms It was otherwise with Anthusa the Mother of that Golden-mouth'd Father she was able to draw Arguments to disswade her sonne from leading a Monastick life by his drawing of her breasts when he was an Infant But now it is much to be feared that very few Women can make out any such Reason to perswade or disswade their Children which is the cause many times that as Parents have shewed little love and affection in the nursing of their Children so their Children in like sort do perform little regard and obedience to the honouring of their Parents The implacable malice of Wicked Men against Professors of the Gospel FElix Earl of Wartenburgh one of the Captains of Charles the fifth swore in the presence of divers at Supper That before he dyed he would ride up to the spurs in the blood of Lutherans but God soon cool'd his courage For that very night he was choked and strangled in his own blood After Iohn Hus was burnt his Adversaries got his heart which was left untouched by the fire and beat it with their staves And the bones of Martin Bucer and Paulus Fagius were taken up and burnt after they had a long time been buried in silence O the desperate madnesse and malice of all Persecutors such as burn in anger against the Godly It was S. Paul's prayer that he might be delivered from unreasonable and wicked Men the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd Men such as put themselves upon wayes of opposition against all Reason and common sense nay such is their rage and bitternesse of spirit that it makes them break all bonds of humanity and go against Lawes or any thing so as they may but torment the dear servants of God The Multitude not to be guided by them IT is reported of a certain Duke of the Saracens and he none of the wisest that being almost perswaded to be a Christian would needs be baptized but being brought to the water side and having one foot in before he would wet the other he demanded of the Baptizer Where his Father Mother Kindred and Friends were that dyed without Baptisme It was answered That they were all in Hell with a Multitude of Unbelievers besides But whither shall I go sayes he when I am baptized To Heaven sayes the Priest if you live a good life Nay then sayes he pulling his foot out of the water Take your Baptism to your self let me go to that place where the many not where the few where my Friends and acquaintance and a great number of others of all sorts are I love see my Friends about me And this is just the fashion of this present wicked World Men are much taken with the Many they choose rather to follow the Multitude to do evill then to close with the remnant that shall be saved to do any good A sad choyce God wot to be so far taken with the common rabble that know not God and run headlong to Hell rather then to joyn with the little flock of Christ that shall be assuredly saved Every Man to think the best of his own Wife XEnophon being demanded if his Neighbour had a better house then himself and that he might have his choyce of them which would he have his or his own he answered His so being demanded the like question of his horse of his Field and the like he still answered His But being asked if his Neighbour had a fairer or a better Wife then himself Which of them he had rather have Hic Xenophon ipse tacuit he either said His own or said nothing silently concluding That she was the best Thus it is that every Man must think his own Wife to be the fairest and the faithfullest that he could find esteeming of her as of the best treasure he hath loving her above all others not like the Egyptian Frogs croaking in other Mens chambers but as the Adamant turns onely to one point so keeping to his own Wife so long as they both shall live To be ready to suffer persecution by Christs Example THere is mention made of a Roman servant who knowing that his Master was sought for by Officers to be put to death he put himself into his Masters cloaths that he might be taken for him and so he was and put to death for him Whereupon in memory of his thankfulnesse to him the Master erected a brazen Statue with this Inscription Servo fideli To the trustly servant Thus Christ who was not a Servant but our Lord and Master yet when he saw we were like to die he took upon him the form of a Servant he came in our likenessâ— that he might die for us and he did so Now he requires not of us to â—rect any brazen Monument in memory of him or in honour to him but that we should be ready and willing to suffer for him when he calls us thereunto Certainly his Example in humbling himself so much to suffer for us should be mightily prevalent with us that if he empâ—ied himself so much to become the Son of Man how much more should we having so fair a Copy to write by be much more
as so many ensigns of Heavenly Nobility so that if Men had but the true skill of Christianty they would be ambitious of the Crown of Martyrdome look upon it as a blessed thing when Men speak all manner of evil of them and with Moses rather choose of suâ—â—er with the People of God then enjoy the pleasures of Sin for a season God shewing Mercy onely for Christ Iesus sake DAvid after his Victory over the Philistines calls Ziba before him and asks him Whether there were not yet any Man left of the house of Saul that he might do him kindnesse for Ionathan's sake whereupon they presented unto him Mephibosheth a poor lame impotent Man who no sooner sees the King but he falls on his face and looks upon himself as a dead dog far below the Kings favour No matter sayes the King Fear not for I will shew thee kindnesse for Ionathan's sake c. And thus if there be any for lorn Ioseph that is fallen into the pit of dispair let him but cast up his eyes to the hills from whence cometh his salvation and God will shew him Mercy for Christ Iesus sake If there be any lame impotent Mephibosheth any wounded spirit any of the household of Faith that is distressed God will enquire after them and do them good for Christ Iesus his sake Gods goodnesse to us to be a Motive from vain Swearing POlycarp that Religious Martyr and Bishop of Smyrna in the time of the Fourth Persecution under Marcus Antonius Verres When he was commanded to swear but one Oath made this answer Fourscore and six years have I endeavoured to do God service and all this while he never hurt me How shall I speak evill of so good a Lord and Master who hath thus long preserved me And added further being thereunto urged by the Proconsul I am a Christian and cannot do it let Heathens and Inâ—idels swear if they will I cannot do it were it to the saving of my life Thus it is that if nothing else will keep a Man from idle swearing and taking of the blessed Name of God in vain the very consideration of benefits received from him should be motive and disswasive sufficient not to lade him with oaths that hath so laden us with Favours and that whilest he is every moment doing good for our Souls and Bodies we should dare to return him evill for the good he doth unto us The sword of Warre impartiall WHen the Duke of Medina Sidonia was armed by the King of Spain his Master against the Protestant party he spoyled all before him and flew as well upon those of his own Religion as others One asked him Why he had no more care to spare those of his own Religion his answer was My sword knowes no difference betwixt Catholiques and Lutherans Thus it is that whensoever God shall be pleased for the sins of a People or Nation to give the Swordâ— a Commission to eat flesh and drink bloud it will make little or no difference at all betwixt the precious and the vile the godly and prophane the bullet will not distinguish betwixt the Commanders and the commanded No argument was found so forcible as to perswade the enraged Babylonians to spare the poor captived Iews And at another time it was neither the Religion of God himself the memory of ancient Prophets nor the glory of their Temple nor the beauty of their well-compacted City nor the multitudes of People nor any respect in the World could move the incensed Romans to have the least pity on them But there 's no such need to step over our own threshold to prove the truth of this assertion It is yet in fresh and bleeding Memory that the sword of Warr is impartiall sparing none that come before it and pitying none that come nigh it Afflictions â—it us for Heaven IT was a notable expression of Master Hawks writing a consolatory Epistle to Master Philpot then a prisoner in the Bishop's Cole-house This Bishop's Cole-house sayes he is but to scowr you and make you bright and fit you to be set up upon the high shelf meaning Heaven As when good Housewifes would set up vessels of brasse or iron they first take cinders or ashes and scowr them whereby they are fitted to be set up So all Afflictions and troubles of this life are but means that God useth to furbish his People withall to make them bright and clean that so they may be set on high they must not come on the high shelf till all the rust be taken off not enter into Heaven till they have been in the furnace of Afflictions and are washed and cleansed and purified from the filth and drosse of sinfull pollutions The great weight of Government IT is a Morall that is given of Aaron's apparrell that he carried the twelve Tribes in his breast-plate next his heart to shew that in care he was to bear them But he had them also engraven in two Onyx stones and those set upon his shoulders to shew that another while he was to bear them in Patience also And it was so with Moses too at one time he bears the People as a Nurse doth her child that is full tenderly But when they fall a murmuring as they did often he bare them upon his shoulders in great patience and long suffering yea he complained Non possumportare I am not able to bear all this People Thus it is that Governments may well be said to have their weights be heavy when shoulders and all must be put to them when they need not onely a good head but good shoulders that sustain them yet that not so much while they be in good tune and temper then they need no great carriage but when they grow unweildy be it weaknesse or way wardnesse of the governed in that case they need And in that case there is no Governor but that at one time or other he hath load enough upon his shoulders and finds the weight of Government onus humeris Angelorum non leve unsupportable New inventions of Sin condemned SArdanapalus that wretched Epicure made Proclamation through the Coasts of Assyria that he should be well rewarded who could devise some new way of delight never thought on before And as he was industrious to find out new wayes of Pleasure so was Perillus as carefull to invent a new way of Punishment by the making of a brazen Bull at the command of a Tyrant by whose means he was the first that bellowed out his life in the same Thus it is with us We are all for invention and new devices of Sin altogether unknown to the Ages of our Forefathers New Lords new Laws new lights new doctrines new fashions new faces nay almost new kinds of Men and Women Hic mulier haec vir scarce discernable by their habits whether Men or Women or
how much the more the malady doth affect them so much the more secure they are carelesse of any thing presumptuous in all things fearing nothing as having lost the very use of common sense by which they should judge of the Nature of things what is convenient and what is not sitting for them So it is with those that are laden with the phrenzy of Sin by how much the more they are infected with the poysonous Nature thereof so much the more are they carelesse and secure from sinning so that the greater the guilt the lesse is the sense of sin just like Agag when he was ready to be hacked in pieces concluded that the bitternesse of Death was past or pernitious Babylon that sits like a Lady in her Palace minding nothing when much of destruction was at the Threshold or the Rich Fool in the midst of his abundance Such is the carelesse heedlesse headlesse Phrenetical condition and Constitution of all Sin and Sinners The Keys of Knowledg much abused by those that keep them IT is feigned of Pope Sixtus Quintus That after his death he went to Hell but by good luck the Porter would not let him in though he had â—ighly deserved it but sent him to a place under his own command Purgatory this he long sought but could never find At last he took heart and went to Heaven fearfully knocking at the gate S. Peter asked him Why he knocked considering he had the Keys He answered Because the Wards were altered and they could not now unlock the door It were to be wished that the Morall of this fiction were not too true How are the Keys of Knowledg abused by many that have the keeping of them The Pontificians have so bruised the keys with breaking Mens heads and so furr'd them with the bloud of Innocents that they are not able to open the gates of Heaven Some let them rust in their hands for want of use Teachers that do not teach that can neither open the doors of Heaven for others nor for themselves Some alter the Wards by false and erronious doctrine Others like Gallio care not which end goes forward let the Church-Keys hang in the Town-House let who will preach all 's one to them But some there are God increase the number that keep them bright with fair and continual usage whom God blesseth in the way of their Ministery with the letting in of many Souls to himself Humility appeaseth Gods Anger IT is reported of Iulius Caesar That he never entertained hatred against any so deeply but he was willing to lay down the same upon the tender of submission As when C. Memnius put in for the Consulship he befriended him before others of the Competition notwithstanding that C. Memnius had made bitter invectives against him Thus the great God of Heaven to whom all the Caesars and Kings of the Earth are Tributaries and Homagers doth never hate so irreconcileably but that true Humiliation will work a Reconciliation satis est prostrasse let but the Sinner appear before him in a submissiâ—e posture and his anger will be soon appeased The extream Folly of Sin SUch is the foolishnesse of a Frantick Man the disease being got into the Cock-loft of Reason that when he is in greatest misery he seems to be as one that had no misery at all and when most oppressed with the strength of his malady laughing and smiling as if he were not oppressed with any disease at all So is it with him whose Soul is as it were drench't in a deluge of Sin when he is extreamly miserable and that the strength of his Sins are able to throw him down to destruction yet you shall see him like Solomon's Fool go to the correction of the Stocks full of jollity such was the state of Ierusalem not discerning the time of their Visitation that when Christ wept for them they could not do so much as throw out one sob of sorrow for themselves such too was the condition of the old World nothing but Mirth and merriment marrying and giving in Marriage till the Floud overtook them and such we may see to be the daily custome of all desperate Sinners such as walk with lifted up countenances and hugge themselves in the perpetration of their wicked designs when destruction is at the very pits brim ready to overwhelm them The Scripture to be onely rested upon AThaneus tells us that the Stoicks had an opinion that no Man could do well but a wise Man not so much as make good Lentill-broath but after his Receipt and that was so exact and curious that it prescribed the twelfth part of a Coriander seed Thus there are in the World many simple Men and more simple and more sinfull Weomen that have little besides a VVill and a Tongue yet are so conceited of doctrine that if Zeno or one of their Zanies prescribe it not the broath is naught Mors in olla death is in the pot and for every sup of broath they must run to Zeno when God knows all at the best is but a poor messe of pottage such are those humane traditions Constitutions and Impositions of Usurpers but as meer artificial Paper-walls set up against the Apostolicall Cannons such the Inventions of Men though of those pure brains that pretend most yea mainly for the Word For sometimes they prove but Lapwings that cry Here 't is here 't is when their nests are far enough off And such the Morality that drop't in verse from the pens of the Poets but not any of these nor all of these though they may be made use of in a subservient way are to be rested on but onely the Word of God God a Merciful God THe Rainbow is an Emblem of Gods mercy 't is planted in the Clouds as if Man were shooting at God and not as if God were shooting at Man The sciâ—uation of the Propitiatory or Mercy-seat was a strong Argument of his Mercy God commanded it should be planted over the Aâ—k in which was the Testimony the book of cursings that so Mercy might be near at hand to pronounce sentence of Absolution when Iustice was ready to denounce Iudgment It is Gods nature and property to have Mercy Longanimity is as Gods natural child the holy Trinity is in travell with it Even as any thing great with young doth desire to be rid of the burthen so doth God desire to pour out his Mercy Never any Nurse when her breasts were full of Milk was in greater pain for Children to suck them then God is in pain to have his Children draw Mercy from him He spins out the thred of his goodnesse to an unmeasureable length and though his Angle be in Heaven yet he lets down the line of his Love and baits it with his Mercy to try whether men will swallow that so he may save their Souls Justice cometh from him as
joy for the totall the full conversion of a Sinner so there is a proportion a measure of joy for one tear nay for one desire of a tear of any one Sinner that repenteth Rash inconsiderate Prayers reproved IT is reported in the Moscovy Churches that if the Minister mistake in reading or stammer in pronouncing his words or speak any word that is not well heard the Hearers do much blame him and are ready to take the book from him as unworthy to read therein And God is no less offended with the giddy rash precipitate and inconsiderate Prayers of many who send their Petitions in post haste unto him Whereas the Prophet David saith At last I spake with my tongue his tongue came after his heart his words came after long-looking what he would say what he should say And it is the advice of Solomon his Sonne Be not rash with thy mouth and let not thy heart be hasty to utter any thing before God Where he putteth the mouth before the heart when he forbids the rashness of them because he would not have thee to put it before the heart in using of it not to tumble out thy words when thou speakest unto God but that they be distinctly digested into order understanding well what thou say'st that others may understand thee also Insensibility of Sin the sadnesse thereof IT is reported That the Grecians had an Hill so high above that Region of the ayr where winds are bred that he that had drawn his name in the ashes of the last years Sacrifices might at the next year of his return find the letters unblown away But thou O Man whosoever thou art if thy heart be so calmly seated that the Devil may at the same instant read in the sluttish dust of it the Sins which long ago he wrote there if no Thunder have cleared the ayre about thee or any wind scattered those guilty characters if all be hush'd silence and sleep and rest about the Conscience like the sad Country of the Sybarites where not so much as a Cock the Remembrance of Saint Peter was left alive to trouble them If so know then that so long as thou art thus senselesse of thy sins that thy Soul is utterly benuâ—'d thy God hath given thee over he will not so much as favour thee with a frown or blesse thee with his anger The Vanity of using many Words TErtullian expressing the nature of Dreams saith Conspice gladiatorem sine armis vel Aurigam sine curriculis c. Look but upon a Fencer without weapons a Coach-driver without his running Chariâ—t acting and practising all the postures and feats of his skill there is fighting there is a stirring but it is an empty moving and gesturing Notwithstanding those things do seem to be done which are not seen to be done They are done in the acting of them but not in effecting any thing by them So it is in many words there is often much Fencing but no Weapons wherewith the Enemy is wounded there is much running but no Chariot that winneth the race Much seemeth to be said but it is to as much purpose as if nothing were said all is an empty moving of the tongue And if there be any matter of worth in the multitude of Words it is but by chance as when a blind Man shooteth many arrows perhaps one may be near the mark And so in the multiplying of many words perhaps some there may be which carry some weight some matter with them but usually in a multitude of Words thâ—re is no multitude of matter and in the idle tossing of many words what can there be but a fulnesse of Folly when a Fools voice is known by them Eccles. 5. 3. Not to repine at the losse of Friends or Children ANytus a young Spark of Athens came revelling into Alcibiades house And as he sate at supper with some strangers he rose on a sudden and took away one half of his plate the guests stormed and took on at it He bad them be quiet and told them that he had dealt kindly with him since that he had left the one half whereas he might have taken the whole So let no Man repine for that Friend that Child which is taken away by death but be thankfull to God for those that are left He that taketh one might aswell if he would have taken all All are in his hands and it is his great Mercy that he hath left any at all Men of few and Men of many Words their difference HOmer in his Iliads hath appointed unto Dreams two dores the one a dore of horn which was the dore of Truth the other a dore of Ivory which was the dore of deceipt For Horn as they say may be looked through but Ivory being thick and dark is not transparent These dores may very well be applyed to the mouths of men which are as the Indexes and Tables of the Heart For to some it is a dore of glasse which is soon broke open and easily giveth passe to a Multituâ—e of words wherein the Folly of their hearts and minds is discerned to others it is a dore of Brasse firm and solid in keeping in their words with more care and circumspection and shewing the firm solidity of their hearts and minds Why it is that the Children of God die usually sooner then others SHould any of us have a Child an onely son in France Holland or some such like place of distance abiding there to learn the language to see fashions or the like and should hear that the Countrey were all in an uproar ready to fight onâ— against another What course should we take in this case should we not in all hast write to have him home where he might be in more safety In like manner doth God with his people that he hath as it were at Nurse or at School here in this World When trouble and danger is toward those places where they make their abode he calleth for them away he taketh them home to himself whâ—râ— they are sure to be safe far out of Gun 's shot and free from touch or view of evil All Men must die and lye down in the dust JAcobus Emissenus a famous writer and Tutor to Ephraem the learned Syrian reporteth that when Noah went into the Ark he took the bones of Adam along with him and coming thence he divided them amongst his sons giving the skull to Shem his first born saying Let not this delivery from the Floud make you secure behold your first Parent and the beginning of all Mankind you must all Nati natorum et qui nascuntur ab illis and all that come from you go unto the dust to him And without all doubt All Men must dye and lye down in the dust they may desire to stay long here in this valley of tears and to live in this thin shadow of
having a great journey to go and a great burthen to carry and having choyce of many lusty horses should let them all passe empty away and lay his carriage upon a poor feeble Iade that could scarce bear himself And him also none of the wisest that shall neglect to passe over the Foord in the morning when the water is low and think to go over it at night when the banks are full Yet such are all they that put off Repentance till old age that think to serve Sathan and their youthful lusts with full dishes and reserve a few abject scraps of old age for Gods Table but let such seriously consider Whether it will be easier for them now to repent and amend in the time of their youth then hereafter in old age now in health then hereafter in sicknesse now when the burthen of their Sins is lesser then hereafter when it shall be greater In a word now whilest Grace is near or when it shall stand at a further distance In the midst of delay the accompt is encreased the debt augmented the Enemy more strong themselves more feeble and all the difficulties of Conversion daily more and more multiplyed upon them having a day more to repent of and a day lesse to repent in The danger of sleeping out Sermons A Certain Maid went to Church with a purpose to sleep from day to day as she confessed afterwards thinking she could sleep more sweetly there then any where It so pleased God that one night she fell into a dream and imagined her self to be walking two wayes were presented unto her in the one way was a great Fire that way she would not go the other way she took it led her by the Church she awaked with this application of her dream That she had been wont to sleep much at Church and if she did not amend that fault she must expect no other but Hell-fire This dream thus applyed made her leave sleeping and fall to Hearing and from Hearing to believing and repenting Thus it is that Hell is made for Sermon-sleepers torment being the just recompence of sinful ease that they who sleep when they should awake must make accompt to awake with pain when they would be at rest Reall Thanksgiving to be made unto God for benefits received THe Covetous Husbandman when he seâ—s a plentifull Harvest towards or the Merchant a good return in trading they will perhaps afford a God be thanked buâ— it comes off so poorly with such a squint-ey'd relation to their profit that a Man may easily perceive had not all things happened aright he should have had little thanks at their hands as if they were no more bound to give God praise then he to give them present benefit But it was otherwise with holy Iob he did not onely sacrifice for his Children his health and wealth whilest he enjoyed them but when they were taken away from him Chap. 1. And herein a good Man imitates the bells that ring as pleasantly at a Funerall as at a Wedding When it goes well with him he praiseth the Mercy of God when ill with him he magnifies his Iustice he is thankfull in all Conditions not sleightly as the manner of the World is but cheerfully and with a good courage Psalm 33. 3. Plots and Contrivances of the Wicked turning to the good of Gods People TUlly maketh mention of one Phereus Iason whom his Enemy running through with a sword intending to kill him by chance opened an Impostume in his body which the Physitians could not by any means cure Such was that confederacy of Ioseph's brethren they sell him into Egypt thought all cock-sure but God so ordered it that the wickednesse of their consâ—ltation was the stirrop whereby he mounted into greater exaltation Thus it is that all the Plots and contrivances of wicked men shall turn to the good of Gods people the vexations troubles sorrows or any Affliction whatsoever wherewith the Sons of Belial are wont and do usually exercise the Children of God are but as so many spurs and goades in their sides to drive them forward to their Heavenly Father And though by his permissive Providence it hath and doth often so fall out that they have a very large Commission to touch their bodies their goods and their good names nay their very lives yet all shall be for the good of their pretious and immortal Souls The sad effects of not giving unto God his due Glory IT was the frequent affirmation of the late Heroick and Victorious King of Sweden That he feared the Peoples ascribing too much of that Glory to him which was duè to God would remove him before the work was finished And for ought as any Man knowes it was a speech too Prophetical Thus it is that there is not any way speedier to bring Iudgments upon Rulers and Nations then when the due honour shall be taken from God and ascribed to Men which are but secondary subordinate Instruments to convey them It is the onely way to forfeit all favours when we ascribe too much to the second causes and too little to the first by looking more to them for safety then to him from whom all deliverance cometh Invocation of Saints and Angells condemned ERasmus amongst others of his pleasant conceits reporteth a story of one at Sea where as their manner is every Man in a wrack flieth to his Saint as it were a Tutelar God There was one saith he amongst the rest when he saw the present and imminent danger and that there was no time of delay In the midst of his distraction thought with himself thus If I should pray to Saint Nicholas it is uncertain whether he hear me and it may be he is busy in hearing and dispatching some body else or if not so yet it may be he cannot have so speedy accesse to mediate for me as my presâ—nt necessity requires I will therefore take the safest and the surest course and go directly to God himself by Christ Iesus according to that of the Psalmist O thou that hearest prayer unto thee shall all flesh come And without all doubt it is a manifest derogation and robbing of God even of his peculiar right who is the sole hearer of his Peoples prayers when solemn addresses are made unto Saints and Angells by way of Invocation there being no warrant in all the Scrâ—ptures for the same as Eckius and other Pontificians do confesse Nay more that it is the safer and better way to call upon God onely in the name of Iesus Christ as another of them out of a work ascribed to S. Augustine concludes the question thus Tutius et jucundius loquor ad meum Jesum c. More safely and more sweetly do I speak in Prayeâ— to my Iesus then to any of the Angels or Saints departed Curious Inquisitors into Gods secrets deservedly punished IT is
to play before him promised them a great Reward having plaid a long time they expected their pay but he told them they were paid already since as they had pleased him with Musical sounds so he them with windy hopes of Reward But God deals not so with his servants he feeds them not with vain hopes but sure accomplishment of his gracious promises there being a Reward for the Righteous and he Faithful that hath promised it who saith Behold I come quickly and my Reward is with me Rev. 22. 12. God onely to be served WHen the Souldiers had chosen Valentinian to be their Emperour they were consulting how they might joyn a Partner with him To whom Valentinian replyed It was in your power to give me the Empire when I had it not Now I have it it is not in your power to give me a Partner Thus if God be our God Mammon must be our slave He that is the servant of God must be Master of his Money If God be our King he must be our King onely for the Bed and the Throne brook no Rivalls God must be our God alone Aequum est Deos fingere ac Deum negare It is all one to chuse new Gods and to deny the true God No let the Heathens chuse new Gods and forsake the true God but let every good Christian say Thou O Father of Mercy and Lord of Heaven and Earth be my God and my onely God for ever and ever To be at Gods will and disposall is the best condition IT is storied of a young Virgin that at a great Princes hands had the choice of three Vessels One whereof was Gold richly wrought and set with pretious stones and on it was written Who chuseth me shall have what he deserveth The second was of silver superscrib'd thus Who chuseth me shall have what Nature desireth The third was of Lead whose Motto was this Who chuseth me shall have what God hath disposed The former pleased her eye well but not her understanding It offered what she deserved She knew that was just nothing therefore refused it The second considered offered wâ—at Nature desires She thought that could be for no solid good For Nature desires such things as please the carnall lust This she also refused The third had a coorse outside but the sentence pleased her well offering what God had disposed So the Faithfull Soul put her self upon Gods Ordinance and chose thaâ— The Virgin is Maâ—s Soul The Golden Vessel is the Worlds riches contentfull enough to an avaritious eye Too too many chuse this but being opened it was full of dead Mens bones and a Fools bable to set them down for very Ideots which cleave to the present World and at last have all their hopes rewarded with Folly The silver Vessel is the lust of the Flesh those fond and vain delights which Concupisence so much hunts after So saith the Motto It gives what Nature desireth This Vessel opened was full of wild fire and an Ironâ— whip intimating that God will scourge the lustfull with the whip of Judgments as diseases of body infamy of name overâ—hrow of estate and vexation of Conscience The leaden Vessel is as the sense and sentence declares it The blessing of God The chuser of it shall have what God hath disposed for him shall be contented with the providential penny that comes in daily And in a blessed happy condition is that Soul that makes this Election for opened it was found to be full of Gold and pretious stones every one more worth then a World the immortal graces of Gods Spirit The Virgin chose this and she was married to the Kings Son and so shall every Soul that makes the like choice No matter though it seems lead without and glister not with outward Vanities it is rich within the wealth thereof cannot be valued though all the Arithmetical Accomptants should make it their design to cast it up Neglect in the Hearing of Gods Word dangerous HErodotus hath a merry tale of a Piper how he came to the water side and piped to the fishes but they would not dance then he took his net and caught some of them and being thrown upon the land they began to leap and skip up Nay quoth the Pipeâ— I offered you Muâ—â—ck before and you would none now you shall dance without a Pipe Thus it is that most Men commonly regard the songs of Sion the preaching of Gods Word as some men do Musick heard late at midnight in the streets whilst they are in bed perhaps they will step to the window and listen to it a while and presently to bed again step from the couch of their lusts to Church hear the Sermon commend the Preacher for a good Man and then to bed again lulling themselves in their former security but let such know that if God have given them Musick and they will not dance if God have afforded Orthodoxall Preachers and they will not hear as Christ reproved the Iews they shall mourn in sadnesse for their obstinate refusall of proffered mirth and say with heavinesse of spirit There was a Prophet amongst us How Sins may be said to out-live the Sinner IT is said of a Lawyer that resolving not to be forgotten he made his Will so full of intricate quirks and quillets that his Executors if for nothing else for very vexation of Law might have cause to remember him Thus the Incloser of Commons sinneth after he is dead even so long as the poor are deprived of that benefit He that robbbeth the Church of a due and so leaves it to his heir Sins after he is dead even so long as God is made to lose his right The unjust decree of a partial Judg may out-live him even so long as the judged Inheritance remains in a wrongfull possession but eâ— contrà we say of a charitable good Man that he doth good after he is dead his alms maintain many poor Souls on Earth when his Soul is happy in heaven Heaven to be alwaies in our thoughts IT is reported of a Reverend Preacher that sitting amongst other Divines and hearing a sweet consort of Musick as if his Soul had been born up to Heaven took occasion to think and say thus What Musick may we think there is in Heaven Another taking a serious view of the great pomp and state at Court upon a Collar-day spake not without some admiration What shall we think of the glory in the Courts of the King of Heaven And thus must we do as we read the book of Nature be still translating it into the book of Grace as we plod on the great Volume of Gods works be sure to spell on the word of use of instruction of comfort to our selves the spiritualizing of Earthly things is an excellent art And that 's a happy object and well-observed that betters the Soul in grace A
their sins and the other of their transgressions Esay 58. 1. Peace linking the Church and Common-weal together THe Secretaries of Nature say That the Solsequy or Marigold opens with the Suâ— and shuts with the shade Even so when the Sun-beams of Peace shine upon the Common-wealth then by the reflection of those beams the Church dilates and spreads it self And on the other side when the Countreys glory is once eclipsed then is the Churches beauty clowded as all Men whom the God of this World hath not blinded must of necessity confesse the Church and Common-wealth being so closely linked together that the peace or distraction of the one doth redound to the welfare or ruine of the other A Caveat for Flatterers IT was a significant and well deserved punishment that Alexander Severâ— allotted to Turinus a fawning Flatterer one that could lick a moath in a Gnathonicall sordid way to be tyed to a stake and stifled with smoak with an Herald standing by and proclaiming to all the People Fumo punitur qui fumum vendidit He lived by smoak blinding Mens eyes and by smoak let him dye A good Caveat for those that think to purchase and preserve love and favour by deifying the undeserved and crystallizing dusty sordid actions They may chance to plead that he that will not flatter shall hang under the wheel that he that dares to tell a great Man he is not just or a General that he is not valiant or a Lady that she is neither beautifull nor virtuous shall never be Counsellor Commander or Courtier but Solomon a wiser Man is rather to be believed who bids us take it on his word that he that rebukes a Man though for the present he may storm shall afterwards find more favour then he that flattereth with his tongue Prov. 28. 3. The non-performance of Vowes Promises c. condemned IT is said of Andreas one of the Kings of Hungary that having engaged himself by promise to go to the holy Warrs as they then called them went with all his Forces and coming to Ierusalem onely bathed himself there as one that had washed off his promise and so returned back again without striking one blow Such is the case with many Men at present their Promises Covenants and Agreements with others though sealed and subscribed prove too too often as brittle as the glasses they drink in No bounds will hold them they rob the Graecians of their Proverb and own it themselves For let but the worst of Men say They will do this or that is as much as if they had sworn They would not do it unlesse it be when they embarque themselves in some unwarrantable actions and the Sun may sooner be thrust out of his sphear then they diverted from their adamantine resolutions Justice duly administred the Peoples benefit thereby IT is said of Francis the first of France that when a Woman kneeled to him to beg Iustice He bade her stand up For said he Woman It is Iustice that I owe thee and Iustice thou shalt have if thou beg any thing of me let it be Mercy A happy place and People surely where Iustice as it seemeth was not extorted but dropt as kindly as honey from the comb where there was no sale of Offices no enhaunsing of Fees no subtleties of delay no trucking for expedition no making snares of petty penal Statutes where Iustice had scales in her hand not to weigh gold but equity Where Judges and Magistrates were as Noah's Ark to take in weary Doves and as the hornes of the Altar for opprest Innocency to betake it selfe unto where Lawyers Advocates Pleaders did not call evill good and good evill bitter sweet c. Where Plaintifts or Accusers did not informe or prosecute through malice envy or for advantage where subordinate Officers durst not help potent delinquents out of the bryers nor suffer poor men tempest-tost in Law to languish in their businesse within ken of harbour for want of giving a sop to Cerberus or sacrificing to the great Diana of expedition where those setting-doggs such as base promoting Informers were not countenanced and severely punished upon any false unjust or malicious information To close up all where the Magistrate ought Iustice to the People and paid it where the people begg'd for Mercy and had it The Sate-Polititians Religion THere is mention made of a River in Spaine whose upper waters are sweet and pleasant but towards the bottome very Salt and brackish And such is every wicked State-Politician he is onely superficiall whilst others are fundamentall Christians he likes the humour of the Samseans in Epiphanius that were neither Iews Gentiles nor Christians but preserving a commodious correspondence with all whatsoever he acts in reference to Heaven is meerely theatricall and done in subordination to some other interest 'T is to him indifferent whether the Religion he personates be true or false so it be but popular And like the strictnesâ—e of that notable Theife who alwayes before he went about the work of his calling for so he called Thieving went to prayer that God would blesse and prosper him so he sayes grace to his design be it never so wicked and gives thanks for his successe be it never so bloody The evill of Excesse HOny is very sweet and comfortable but too much hony causeth gripings in the belly breedeth choller and bringeth diseases Fragrant flowers are sweet to smell to and much refresh the braine if used moderately but too much smelling of them causeth paine in the head as experience testifieth how delightfull is the light to our eyes but too much Staring into the Sun-beams is the dazling of the eyes if not the blinding of them Thus it is that the excesse even of good and lawfull things may be evill and unlawfull we may take of the good Creatures of God as it were upon a Knives point or a spoonefull at a time that is in a stinted moderate quantity in due measure but if we fall a grasping with both hands eate great morsells or drink down great draughts at once we may easily surfet unto death unlesse wee evacuate one way or other after our exceedings And the rule in Philosophy holds true vehemens sensibile laedit sensorium Moderate sounds such as in Musick may much affect the eare with delight but vehement sounds as in ringing of Bells neere hand beating of Drums ratling of Guns or blowing of Trumpets dulls the hearing Thus it is that moderate joyes and delights are ever best least hurtfull most contentfull and comfortable to our Spirits whereas intemperance immoderatenesse and Excesse marrs all pleasures and delight though in themselves never so pleasant and delightfull The State-Polititian siding with all parties THere is mention made of Marques Paulet of Winchester who having successefully served foure Princes and still in the roome of favour unshaken
Love unto Christ. VVhat Alexander said of his two Friends Hephestion and Craterus is made good in the practice of too too many in these daies Hephestion saies he loves me as I am Alexander but Cratâ—rus loves me as I am King Alexander so that the one loved him for his Person the other for the benefits he received by him Thus some Nathaniels there be that love Christ for his Person for his personall excellencies for his personal beauty for his personall glory they see those perfections of grace and holinâ—sse in Christ that would render him very lovely and desireable in their eyes though they should never get a Kingdome or a Crown by him But so it is that most of those which is to be lamented do it onely in respect of the benefit they receive by him scarce any loves Christ but for his Rewards some few there are that follow him for love but many for the loaves few for his inward excellencies many for his outward advantages and few that they may be good by him but many that they may be made great by him The dangerous use of Riches IT was a wise and Christian speech of Charls the fifth to the Duke of Venice who when he had shewed him the Treasury of S. Mark and the glory of his Princely Pallace in stead of admiring it or him for it onely returned this grave and serious Memento Haec sunt quae faciunt invitos mori c. These are the things that make Men so loath to dye so that they cry out with S. Peter Bonum est esse hîc It is good to be here but that of S. Paul Cupio dissolvi c. I desire to dissolved and to be with Christ which is best of all they cannot abide to hear of Thus it is that Riches not well used prove very dangerous If Poverty with Saul has kill'd her thousands Riches with David has kill'd her ten thousands they are called thorns and that not improperly as piercing both head and heart the head with cares in getting them and the heart with grief in parting with them Many are the Souls that Riches have pierced through and through with many sorrows Many are the Minds that Riches have hlinded Many the hearts that Riches have bardened Many the Wills that Riches have perverted Many the Affections that Riches have disordered Whereas the Riches that are to be found in Christ Iesus are such as will neither harm not hurt the Soul there was never any that was ever made worse by them God's Mercies to the worst of Sinners repenting There is a story concerning a great Rebell that had made a great party against one of the Roman Emperous A Proclamation was thereupon sent abroad That whoever could bring in the Rebell dead or alive he should have a great sum of Money for his Reward The Rebell hearing of it comes and presenting himself before the Emperor demands the sum of Money proposed The Emperor bethinks himself that if he shouldput him to death the World would be ready to say that he did it to save his Money and so he freely pardoned the Rebell and gave him the Money Here now was light in a dark Lanthorn Mercy in a very Heathen And shall such a one do thus that had but a drop of Mercy and compassion in him and will not Christ do much more that hath all fulnesse of grace and Mercy in himself Surely his bowels yearn to the worst of Sinners repenting let them but come in and they shall find him ready to pardon yea one that is altogether made up of pardoning Mercies Nehem. 9. 17. Rulers Magistrates c. to be Men of publique spirits IT is written of Augustus Caesar in whose time Christ was born that he carried such an entire and Fatherly affection to the Common-wealth that he called it Filiam suam his own daughter and for that cause refused to be called Dominus Patriae the Lord or Master of his Country because he ruled not by fear but by love so that at the time of his death the People were very much troubled and much lamenting his losse said Utinam aut non nasceretur c. Would he had never been born or never dyed And such were Titus and Aristides and many others both in divine and humane story that have been famous in their generations for prefering the publick good before their own private advantage And it were heartily to be wished that all Rulers Magistrates c. may be so spirited by God that they may be willing to be any thing to be nothing to empty and deny themselves and to trample their sinfull selves under foot in order to the honour of God and the publique good that so neither Saints nor Heathens may be Witnesses against them in that day wherein the hearts and practices of all the Rulers of the Earth shall be laid open and bare before him that shall judge the World in Righteousnesse and true Judgment The heavy weight of Government ill attained SIdonius Apollinaris relateth how a certain Man named Maximum who arriving at the top of greatnesse and that by means sufficiently indirect was the very first day of his Government much wearied and perplexed in his thoughts insomuch that fetching a deep sigh he broke out into this expression Oh Damocles how happy wast thou for having been a King but a dinner-while Whereas I have been so one whole day and cannot possibly bear it any longer Thus without all doubt his heart and head too must needs ake whose browes are empailed with a Crown that is ill acquired his shoulders bow whereon lyes the weight of a Government usurped and his hands tremble that swayes the Scepter of an ill-gotten power and dominion Worldly Professors of the Gospel reproved MElancthon tells a story of an Abbot that lived strictly walked demurely and looked humbly so long as he was a Monk one in somewhat a lower form in the Monastery but when by his seeming extraordinary sanctity he got to be Abbot he grew intollerably proud and insolent that being asked the reason of it he confessed That his former lowly looks were but to see If he could find the keyes of the Abby Such is the case of many Worldly Professors at this day they loâ—k low that they may riâ—e high they put on Religion but as a Cloak to cover their foul designs so that they are not acted from spirituall and intrinsecall Principles as from the sense of divine love to act for God sweetnesse of the Promises to wait on God excellency of Communion with God and pretious discoveries that the Soul hath formerly had of the beauty and glory of God but from poor low vain externall motives as the ear of the Creature the eye of the Creature the rewards of the Creature and the keeping up of a Name amongst the Creatures and a thousand such