force he never suspected to be surprised by the treachery of his own family Every peaceable frame of Spirit and confident perswasion of Gods love is not a sure testimony that such a one is in the state of Grace IT is St. Pauls saying of himselfe That he was alive without the Law i. he had great quietnesse and ease of mind all things went well with him he was Cock a hoope sound and safe he thought himselfe in a sure and sâ—fe way but alass this was his ignorance his blindnesse just like a Man in a Dungeon that thinks himselfe safe when there are Serpents and poysonous Creatures round about him onely he doth not see them Or as a Man in a Lethargy feels no pain though he be at the selfe same time near unto the gates of Death And such is the condition of many persons They thank God they have no trouble their Soul is at much ease and quietnesse they doubt not of Gods favour and love unto them hence in the midst of their afflictions when they are but as it were peeping into the furnace of tryall they will say I thank my good God this is his doing I will submit thereunto c. When alass here 's nothing but words no assurance and it may be said of such as Christ of the Iews You say he is your Father but you have not known him so they know nothing powerfully and practically concerning the Mercies of God in Christ Iesus True comfort in the Word of God onely SEneca going about to comfort his friend Polybius perswades him to bear his afflictions patiently And why but because he was the Emperours favourite and tells him That it was not lawful for him to complain while Caesar was his friend cold comfort was this a poor Cordiall God wot to raise up a drooping spirit Good reason too For Caesar himselfe a little while after was so miserable so destitute of all outward comforts that he had not a friend to relieve him in the midst of his greatest extremity much lesse was he able to help his friend O but the sure word of God affords a better Cordiall that which is true comfort indeed It bids every true Child of God not to be over-much dejected under the greatest of afflictions because he is Gods favourite Gods Iewell Gods child Gods Inheritance It tells him that it is not lawfull for him to complain while God is his friend his refuge his Rock of defence his safeguard his What-not in the way of reliefe and succour and the Promises of God are his rich portion and inheritance so that like Iob though he lose all that he hath yet he loseth nothing because he loseth not his God in having of whom he hath all things God afflicting his Children for the improvement of their Graces IT is reported of the Lionesse that she leaves her young whelps till they have almost kill'd themselves with roaring and yelling and then at last gasp when they have almost spent themselves she relieves them and by this means they become more couragious And thus it is that God brings his children into sadnesse sorrow nay even into the very deeps of distress he suffers Ionah to be three dayes and three nights in the belly of a Whale David to cry out till his throat be dry his Disciples to be all the night in a great storme till the fourth watch and then it is that he rebuketh the winds and relieveth his children by which means he mightily encreaseth their Patience and dependance upon him improveth their Graces and enlargeth their faith and hope in Christ Iesus The readinesse of God to pardon poor Repentant Sinners IT was a custome amongst the ancient Romans that when the Judges absolved any accused person at the Barre they did write the letter A upon a little Table provided for that purpose i. Absolvimus We absolve him If they judged him guilty they writ C. i. Condemâ—amus We condemn him And if they found the cause difficult and doubtfull they writ N. L i. Non Liquet We cannot tell what to make of it not much unlike unto the term Ignoramus in our Common Law which the grand inquest writes upon a bill of Inditement when they mislike their Evidence as defective or too weak to make good the presentment But it is otherwise with the all-knowing God with whom we have to do he cannot be said to be ignorant of the many sins wherewith we provoke him dayly Abraham may be ignorant of us and Israel acknowledge us not but he knoweth us and all things else he knoweth us to be wretched and miserable so that he may well write Condemnamus and doom us to perpetuall torments with the Devill and his Angels yet such is his mercy to poor Repentant sinners that he invites and woes them to come in that they may be saved and so ready to pass by offences that instead of Condemnamus he takes up the Pen and writes Absolvimus My Son be of good chear thy sins be forgiven thee How it is that Ministers find so little success of their labours in Preaching the Gospel AS the Husbandman though he should be never so laborious in ploughing sowing and fitting the ground though he be never so careful to provide precious and good seed yet it the nature of the ground be barren as it will bear no seed or cause it to degenerate into Cockle all the labour is in vain Or as the Gardiner though he water and dress never so carefully yet if the Tree be dead at the root it is all to no purpose So though the Ministers of God are very earnest in praying preaching informing rebuking yet when the ground is barren the Tree dead at the root if the People be of a froward and indisposed temper if the God of this World hath blinded their eyes that they do not see nor understand nor feel the power of God working upon their souls What hope is or can there be of such a People Christ the eternall Son of God properly and significantly called The Word Iob. 1. 1. FIrst because his eternall generation is like the production of a Word For as a word is first conceived in the mind and proceeds thence without any carnall operation So the Son of God had his conception in the understanding of the Father and proceeded thence without any corporeall emanation 2. As a word is immateriall and invisible for no Man can see verbum mentis the Word of our thought So Christ is immateriall and invisible in regard of his divine Nature for no Man hath seen that at any time 3. As a Word if you take it for verbum mentis cannot be separated from the understanding but as soon as there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Understanding there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word So Iesus Christ the second person
of the bulk and body the spreading fairnesse of the branches the glory of the leaves and flowers the commodity of the fruits proceed from the root by that the whole subsisteth So Faith seemes to be but a sorry grace a vertue of no regard Devotion is acceptable for it honours God Charity is noble for it does good to men Holinesse is the Image of Heaven therefore beautious Thankfulnesse is the tune of Angels therefore melodious But ad quid fides what is faith good for Yes it is good for every good purpose the foundation and root of all graces All the prayers made by Devotion all the good works done by Charity all the actuall expressions of Holinesse all the praises founded forth by Thankfulnesse come from the root of Faith that is the life of them all Faith doth animate Works as the body lives by the soul. Doubtlesse faith hath saved some without works but it was never read that works saved any without faith The Ministers partiality in the reproof of sin condemned THere is mention made of a sort of people called Gastromantae such as speak out of their belly so hollow that a stander by would think that some body else spoke in the next room unto them Just such are those byas'd Ministers the trencher Chaplains of our daies that when they speak of sin especially in great ones they may be said to speak out of their bellies not out of their hearts a dinner or a great parishioner or a good Dame will make them shoot the reprehension of sin like pellets through a Trunk with no more strength than will kill a sparrow Hence is it that there are so many no-sins so many distinctions of sins that with a little of Iesabels paint Adams weaknesse in regard of his wife is called tendernesse Abraham's lye equivocation Lots incest and adultery good nature Noahs drunkenness the weakness of age Aaron Solomons idolatry policy oppression justice treason religion faction faith madnesse zeal pride handsomenesse and covetousnesse good husbandry whereas sin should be set out in his right colours and the sinner pointed out as Nathan did David Thou art the man 2 Sam. 12. 7. To be charitable Christians and why so IF a man should at his own proper cost and charges build a fair Bridge upon some River in a convenient place thereof leading the ready way to some City or Market-town can it be thought amisse if he should demand a small kind of tribute or pontage for horse or man that should passe over whether it were to keep the Bridge in repair that so posterity might have the benefit thereof or for the acknowledgment of so great a benefit or for the satisfaction of the builder Surely it could not Thus Christ Iesus our blessed Saviour and Redeemer hath with the price his own most precious bloud built a bridge of mercy to pass over and is himselfe become a new and living way for all repentant sinners to walk in there being no other way no other bridge for passage into Heaven It is but just then that something should be done on our parts not that he hath any need but because he looks for it some tribute something by way of acknowledgement something as a Toll-penny for the reliefe of his poor distressed Members with this assurance That Eleemosyna Viaticum in Mundo thesaurus in Caelo What we lay out in this world by way of Charity shall be doubled in the next by way of Retribution Regeneration the necessity thereof ONe bargain'd with a Painter to paint him a Horse running as it were in a full careere The Painter having done his work presents it with the heels upward Why said the Man I bespake the Picture of a running Horse but thou hast brought me a horse kicking up his heels O but quoth the Painter turn the frame set the picture right and then you shall find it to be a running horse such an one as you bespake Such is every son of Man in his naturall condition his head and his heart is all downward groveling on the Earth whilst his heels are kicking at Heaven but let the Table be once turned let but God come into his Soul by the operation of his blessed spirit then there will be a renewing of the mind then that Tongue which ere-while was set on fire in Hell wil become a Trumpet of Gods glory those hands which were once reached out to do wickedly will now work that which is honest those feet which were swift to shed bloud will now walk in the paths of peace instead of an itching ear there will be an attentive ear instead of a wanton eye there will be a covenanting eye not to look upon a strange woman there will be a new will new affections new qualities a new disposition all new A man of Learning speaks little VVHen a Rabbi little learned and lesse modest usurped all the discourse at Table one much admiring him asked his friend in private Whether he did not take such a Man for a great Scholar to whom he plainly answered For ought I know he may be learned but I never heard Learning make such a noyse So when a modest Man gave thanks to God with a low and submiss voyce an impudent criticall Gallant found fault with him that he said Grace no louder but he gave him a bitter reply Make me but a fool and I shall speak as loud as you but that will marre the Grace quite Thus it is that the Sun shews least when it is at the highest that deep waters run most silent But what a murmur and bubling yea sometimes what a roaring do they make in the shallows Empty Vessels make the greatest sound but the full ones give a soft answer Profound knowledge sayes little and Men by their unseasonable noyse are known to be none of the wisest whereas a Man of parts and learning sayes little Death the end of all MAn is as it were a Book his birth is the Title-page his Baptism the Epistle Dedicatory his groans and crying the Epistle to the Reader his Infancy and Child-hood the Argument or Content of the whole ensuing Treatises his life and actions are the subject his sinnes and errours the faults escaped his Repentance the Correction As for the Volums some are in folio some in quarto some in Octavo c. some are fairer bound some plainer some have piety and godlinesse for their subject othersome and they too many mere Romanees Pamphlets of wantonness and folly but in the last page of every one there stands a word which is Finis and this is the last word in every Book Such is the life of Man some longer some shorter some stronger some weaker some fairer some coorser some holy some prophane but Death comes in like Finis at the last and closes up all for that is the end of all The incorrigible Sinners stupidity IT is reported of Silkworms
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 sharpest thorn at his breast lyes at â—ase on a hard bed sleeps quietly over the stouds of trouble and sorrow nay of Death it self and fears no ill Psalm 23. 5. A Faithfull modest Friend very hard to be found THere are some drugs very wholesome but very bitter good in the operation but unkind in the pallate as the common saying is Wholesome but not toothsome Such are some Friends in the World reall in their love but morose in their expressions of it that a Man is almost afraid of their very kindnesses but to meet with a Man that shall be as full of sweetness as â—idelity whose love is not like a pill that must be wrapped in something else before a Man can swallow it but whose candor and serenenesse make his love as amiable as usefull to his friend so that he may very well be said to deserve the character given to one of the Roman Emperours Neminem unquam dimisit tristem of such a disposition made up of love and sweetnesse of such a balsome Nature that is all for healing and helpfulnesse The good Names of Gods people though now obscured yet hereafter will be cleared EVen as it was with Christ the Iews rolled a great stone upon him and as they thought it was impossible he should rise again but an Angel came and rolled away the stone and he arose in a glorious triumphant manner So it shall be with the People of God their good Name oft lyes buried a stone of obâ—oquy and reproach is rolled upon them but at the day of Judgment not an Angell but God himself will roll away the stone and they shall come forth from among the pots where they have been blacked and sullied as the Wings of a Dove covered with Silver and her feathers with yellow Gold Now it is that many of them are called the troublers of Israel seditious factious Malignants rebellious and what not But a day is shortly coming when God himself will proclaim their innocency For the Name of a Saint is pretious in Gods esteem it is like a Statue of Gold which the polluted breath of men cannot stain and though the wicked may throw dust upon it yet as God will wipe away tears from the eyes of his People so he will wipe off the dust that lyes upon their good Names And a happy day must that needs be when God himself shall be the Saints compurgator Men to be thankfull for the little strength of Grace that God affordeth AS soon as ever Moses with his Army was through the Sea they strike up before they stir from the bankâ— side and acknowledge the wonderfull appearance of Gods power and mâ—rcy for them though this was but one step in their way a howling Wildernesse presented it self unto them and they not able to subsist a few dayes with all their provision for all their great Victory yet Moses he will praise God for this handsell of Mercy Now this holy Man knew how to keep credit with God so as to have more was to keep touch and pay down his praise for what was received Thus it is with thee O thou poor weak trembling Christian If thou wouldest have fuller communications of divine strength own God in what he hath already done for thee Art thou weak blesse God thou hast life Dost thou through feeblenesse often fail in duty and â—all into temptation Mourn in the sense of these yet blesse God that thou dost not lye in a totall neglect of duty out of a prophane contempt thereof and that instead of falling through weaknesse thou dost not lye in the miâ—e of Sin through the wickednesse of thy heart Art thou not of that strength of Grace to run with the foremost and hold pace with the tallest of thy brethren yet art thou thankful that thou hast any strength at all although it be but to cry after them whom thou seest to out-strip thee in Grace this is worth thy thanks though it be but a little strength of Graoe that God is pleased to afford thee True real Friendship very hard to be found THe Friendship of most Men in these dayes is like some plants in the water which have broad leaves on the surface of the water but scarce any root at all like Lemons cold within hot without full expressions empty intentions speak loud and do little Like Drums and Trumpets and Ensigns in a battel which make a noyse and a shew but act nothing meet Friendship in pretence and complement that can bow handsomely and promise emphatically and speak plausibly and forget all But a true reall active Friend whose words are the windowes of his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the notifiers of his affections such a Friend is rare and hardly to be found How it is that the Preaching of the Gospel is of a double and contrary operation upon different persons EVen as it is with the Proclamation of a Prince which he sendeth out to his Rebellious Subjects wherein he maketh offer not onely of pardon but of Grace and favour to those that will lay down their Arms and come in shewing themselves loyall and obedient but on the other hand threatneth extremity of punishment to those that shall yet stand out Now this Proclamation with the same breath breatheth out both life and death Life to those which will hearken to it which is the main end and intent of proclaiming it but death to those that oppose themselves against it Even so it is with the Evangelical Proclamation the preaching of the Gospel it reacheth out life and death after the same manner life to penitent Believers who readily accept the offers of Grace and Mercy there tendered but death to obstinate and Rebellious Sinners who reject them To the one it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the one a savour of life unto life to the other a savour of death unto death to Believers the Morning Star bringing light of Grace here and of Glory hereafter to others the Evening Star leading to everlasting darknesse Not that it is so in it self being in its own Nature the Word of Life but accidentally it becometh so to them through their unbelief and rejection of it Tongue the Hearts interpreter VVHen the Pump goes we shall soon know what water is in the Fountain whether clear or muddy When the clapper strikes we may guesse what mettall is in the bell Thus the tongue of Man becomes the Interpreter of his heart the inward motions of the mind have vent at the mouth as sparks from a furnace and the Souls conceptions are brought out by its busie Midwifery The Tongue is the key that unlocks the Hearts treasury out of whose abundance it speaks so that the corruption of Mens minds not much unlike the inflammation of a Feaver ordinarily breaks forth and blisters upon the tongue He that is rotten in his heart
a sting from a Bâ—e constrainedly Mercy floweth from him as honey from a Bee most willingly Mercy is as â—sâ—entiall to him as light is to the Sun or as heat is to the Fire He delights in Mercy as the senses and faculties of the Soul do in their several actions Patience and Clemency and Mercy and compassion and peace are tâ—e Fruits of his bowells the Off-spring which the Divine nature doth produce Fury and rage and anger and impatience VVar and fire and sword are forced into him by the provoking exorbitances of the VVorld Faith not alwaies sensible IT is said of Euâ—ychus that falling down out of a VVindow was taken up dead his Friends were much troubled at the sodainnesse of the accident but Saint Paul being then preaching in an upper chamber went down and fell upon him and embracing him said Trouble not your selves for his liâ—e is in him though he seemed dead yet he was alive And as substance may be said to be in an Elm or an Oak tree when they have cast their leaves and there is VVine to be found in an unlikely cluster and one saith Destroy it not For there is a blessing in it Such are the beatings of the pulse the trances and the swoonings of Faith beating many times so slowly and drawing the breath of life so inwardly to it self that no man can perceive any life at all so that unlesse the goodnesse of God should embrace it as Saint Paul did Eutychus it would never recover strength again such was the trance of Adultery in David of Idolatry in his son Solomon of Apostacy in Peter of Recusancy in Ionah c. Minding of good things a notable way to encrease Grace DOmitian perceiving many of his Predecessours in the Empire to be so hated of the People asked How he might so rule as to be beloved and waâ— answered Tu fac contrà Mind and examine what they did and do thou the contrary Thus if Men would but truly mind the Law and the Prophets they would find themselves miserable For totus homo est inversus Decalogus that they stood in a full contrariety to all the Law and that is the very definition of Man Now this minding will work a Godly sorrow will make Men like those that after Baptist's Sermon was ended came with materiall Quaere's What shall we do and to make the conclusion up in their own hearts Is it comfort that we hear of Repent and it 's ours Is it Iudgment Repent and it is none of ours if any Vertue be commended we shall fall to practise it if any Vice be condemned we shall labour to avoid it if any Consolation be insinuated to appropriate it any good Example be propounded to follow it Where good things are minded Graces will be encreased The Mercies of God to be recorded to all posterity SAint Augustine relateth of a certain Platonist that should say as Simplicianus his good friend told him that those words of Saint Iohns Gospell In the beginning was the Word and the Word was with God and the Word was God the same was in the begining with God were fit to be written in letters of Gold and to be set up to be read in the highest places of all Churches his reason was because 't is such a strong Text to confirm the Divinity of Christ For as Saint Ambrose saith Erat erat c. Saint Iohn saith four times Erat in principio And where doth Arrius find that it was not in the begining And thus verily that Scripture where God proclaims his Nature by Adjectives ought to be recorded to all Posterity l The Lord the Lord God mercifull and gratious long suffering and abundant in goodnesse and Truth keeping Mercy for thousands â—orgiving Iniquity Transgression and Sin c. Now What is meant by all these Synonomaes and Equivocall expressions but that as an Act of Oblivion and pardon of Grace the abundant Mercies of God might be set out to the comfort of all Repentant Sinners The Providence of God not secondary causes to be rested on SAint Ambrose speaking of great drought in his time when the People talked much of rain he sometimes comforted himself with this hope Neomenia dabit pluvias the new Moon will bring us rain yet saith he though all of us desired to see some showers yet I wished such hopes might fail and was glad that no rayn fell donec precibus Ecclesiae data esset c. untill it came as a Return upon the Churches prayers not upon the influence of the Moon but upon the provident Mercy of the Creator Such was the Religious care of that good Saint then and the like wâ—re to be wished for now that Men would be exhorted not to be so much taken as they are with the Vanity of Astrologicall predictions to read the Stars lesse and the Scriptures more to eye God in his Providence not the Moon so much in it's influence still looking up unto him as the primus motâ—r and upon all other Creatures whatsoever as subordinate Hell broke loose by the swarms of Sectaries Ranters c. IN a City of Spain a Jesuite in the midst of his Sermon fell into a Trance if we had but faith enough to believe him and starting up he told his Auditory that he had been in a dream and the Scene lay in Hell There he saw many Souls of all conditions naming them whom he thought fit to traduce from Coblers to Kings Amongst the rest he pretended to see abundance of Franciscans whereat he stood amazed that Men so holy and strict of life should come thither This dream of his stuck in the Franciscans stomachs till they could requite him with another Therefore on the next occasion in the same Pulpit a Franciscan preaching fell into the like trance and waking told them that he had also been in Hell and could not deny but some sprinkling of Franciscans and other Orders were there But his wonder was that in all Hell he saw never a Iesuite at which Belzebub laughing told him his errour That the number of Jesuites in Hell did exceed all other Societies put them all together Where are they replies the Franciscan Alas saies the Devil they are in a room below the Common Jayl is too good for them they are safe bound in the Dungeon stowed in the hold under hatches For if they were suffered to come to the upper decks they would set all Hell in an uproar It was well it was but a dâ—eam for their sakes and not so well that it is not a Truth for the Church and Common-Weal's sake Many dreamers there are that say The Spirit of God is come down amongst us in these latter times but by the lives and practices of leud and Wicked Men it may be concluded that Hell is rather broke loose and the Devill let out for a season Else what mean those swarms of
Judgments AS those that have the Iaundise see all things yellow by reason of the humour of that diâ—ease corrupting the sight by the overflowing of the gall over the whole body So men of corrupt Iudgments misapply matters and persons and are not able to give a right Iudgment according to truth but run on according as their Fancy leads them just like a blind Man that can see no more light at noon-day then at mid-night and must needs there mis-judg day for night and night for day Wanton Hearers of the Word reproved SUch as have weak and sickly stomachs are alwaies finding fault with the Cater Cook or Carver and think they could feed a great deal better if there were better provision And thus there are some queasy wanton Hearers of Gods Word such as find fault with their Pastor and think they could edify much better by such or such an other Wherein they say they know not what For it is neither Paul nor Apollos that can edify that is give encrease make the Word effectual God hath reserved that work to himself that so his Ordinance not the gifts his blessing not the commendations of the Preacher might be regarded that the Treasure might not be esteemed for the Vessel but the Vessel for the Treasure and so neither Paul magnified nor Apollos despised nor either or both relyed upon and God himself neglected Nor Hearing severed from Prayer for that makes Prayer abominable nor Prayer from Hearing for that makes Hearing unprofitable but that both being joyned together our obedience in Hearing may make our Prayers accepted and our fervency in praying may procure our hearing to be blessed The vast difference betwixt the Power of God and Man IN matters of Arithmeticall accompts set one against ten ten against an hundred an hundred against a thousand a thousand against ten thousand although there be great oddes yet there is some comparison but if a Man could set down an infinite number then there could be no comparison at all because the one is finite the other infinite So it is betwixt the Power of God and Man set all the Princes and Powers of the Earth in opposition to God they shall never be able to withstand him It was once the saying of Pompey That with one stamp of his foot he could raise all Italy up in arms And the mighty Men of the World may have Nations Kingdoms and Common-wealths at their command but yet God is more powerfull then them all If he do but arise they shall all of them flye before him If he once fall to fettering of Princes it shall be done so sure that no flesh shall be able to knock off their bolts again If he but once make fast the barrs of our City gates we may trust to it they shall be so fast that no Invader shall be able to break them open so infinite is his power that in Davids thoughts it was not to be matched Psal. 89. The great danger of Apostasie IN the affairs of this life it is a shame for a Man to begin an enterprise and not to go through to begin a piece of Work and leave it off in the middle it will give just occasion for every Man to point at him with his finger deride and jeer him saying This Man began to build and was not able to finish that he hath taken a great deal of pains to no other purpose but to leave a Monument of Folâ—y and Vanity for the World to laugh at And thus he that hath received the common graces of God and many good gifts of his Spirit which have enabled him to do much good and faithful service and then takes the grace of God and turns it into wantonnesse and smothers and quenches the Spirit Or having been in a fair way to Heaven having some time walked on Religiously and faithfully till he come within some sense of his Reward and within view of the Crown prepared for him then to turn out of the way and Apostatize in the broad way What is it else but to tread in a path that without Repentance will lead to utter destruction Heb. 6. Wicked Thoughts to be carefully washed off from the Heart IT is the part of a skilful Surgeon or Physitian not onely to take away any appearing Ulcer or to cool the heat of a burning Feaver with outward applications but to look into the inward causes and malignity of the disease and so to order the matter that the cause being taken away the effect may necessarily follow Now it is well known that the seed of all sins and the Well-spring of all Wickednesse ariseth from the Heart of Man the Heart is therefore to be washed as from all wickednesse so from all wicked thoughts they being the Sources and originals of all unrighteousnesse not that they are all so For they may be sometime accompanied with horror and detestation of Sin or cast into our Hearts by Sathan yet not consented unto but Men think too little of such thoughts the thoughts therefore that are to be thought on and cleansed from the Heart are such as proceed from our own corrupt Nature or suggested into our minds by the malice of Sathan whereunto we give consent and liking or else they be the allurements of the World which we cherish and delight in The high price of Mans Redemption AMongst the Romans thâ—â—e their proper goods and estates which Men had gotten in the Wars with hazard of their lives were called Peculium castrense or a Field-purchase Well then may the Church and every true Member therein be called Chrisâ—s Peculium castrense his purchase gotten not onely by the jeopardy of his life but with the losse of his life and bloud 1 Pet. 1. 18 19. And if it were possible he would rather lose his life a second time ere he would lose the least limb for which his life was so laid down Gods great tenders of Mercy to repentant Sinners IF a Iudge of an Assize should say to a Felon or some Malefactor in the Goal Confesse but your faults and become an honest Man I will pardon you and not onely so but you shall be made a Iustice of Peace or some great Man whereby you shall have power to judge and examine others Surely he would upon this promise be moved quickly to confesse the Felony and forgo his theft Thus it is that the Iudge of all the World makes great tenders of Mercy that if a Sinner will truly and from his heart confesse his sins and resolve to leave them he shall have pardoâ— and not onely so but he shall be made a King and Priest unto God the Father an heir of God and joynt-heir with Christ Jesus Rom. 8. 17. The fulnesse of Reward reserved till after this life PLutarch though an Heathen yet of Honourable esteem even to this day amongst us hath a
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
book Thus it is that whereas God hath four especiall books First that of the Creation a large and visible book Secondly that of ordinary providence which is a kind of Chronicle or Diurnal of a God-head and a testimony that there is a God Thirdly that of the extraordinary works reaching upon occasion even to Nations without the borders of the visible Church Lastly the book of Mans Conscience a book that though here by reason of our sinfull blindnesse it may seem to be uncorrected dim printed and written with white and waterish ink so that God is not at present sâ—en distinctly in it yet this book together with the rest are but plaid withall slighted and neglected the most of Men looking upon them but not into them are able to discourse of them but have no mind to be truly informed by them so that if the Heathen be left without excuse What shall become of Christians knowing Christians to whom is shewed a more excellent way Psalm 19. 7 Gods decree of Election not to be made the proper object of Faith SUppose a rope cast down into the Sea for the relief of a company of poor ship-wrack't Men ready to perish and that the People in the Ship or on the shore should cry out unto them to lay hold on the rope that they may be saved Were it not unseasonable and foolish curiosity for any of those poor distressed Creatures now at the point of death to dispute whether did the Man that cast the rope intend and purpose to save me or not and so minding that which helpeth not neglect the means of safety offered Or as a Prince proclaiming a free market of Gold fine linnen rich garments pretious Jewells and the like to a number of poor Men upon a purpose to enrich some few of them whom of his meer Grace he purposeth to make honourable Courtiers and great Officers of State Were it fitting that all these Men should stand to dispute the Kings favour but rather that they should repair to the Market and by that means improve his favour so gratiously tendered unto them Thus it is that Christ holdeth forth as it were a Rope of Mercy to poor drowned and lost Sinners and setteth out an open Market of Heavenly treasure it is our parts then without any further dispute to look upon it as a Principle afterwards to be made good that Christ hath gratious thoughts towards us but for the present to lay hold on the rope ply the Market and husband well the Grace that is offered And as the condemned Man believeth first the Kings favour to all humble supplyants before he believe it to himself so the order is being humbled for sin to adhere to the goodnesse of the promise not to look to Gods intention in a personall way but to his complacency and tendernesse of heart to all repentant Sinners this was S. Pauls method embracing by all means that good and faithfull saying Iesus Christ came to save Sinners before he ranked himself in the front of those sinners 1 Tim. 1. 15. Justice moderated IT is observeable that by the place of that sign in the Zodiack which according to the doctrine of the Astronomers is called The Virgin the Lyon is placed on the one side and the Ballance on the other The Lyon bidding as it were the Virgin Iustice be stout and fearlesse the Ballance minding her to weigh all with moderation and be cautious Thus it is that Iustice may be said to be remisse when it spares where it ought to punish and such sparing is Cruelty And Iudgment may be said to be too severe when it punisheth where it ought to spare and rigorous if at any time it be more then the Law requires and if at all times it be so much Extream right often proves extream wrong And he that alwaies doth so much as the Law allows shall often do more then the Law requires Whereas the Righteousnesse of God calls not for an Arithmeticall proportion i. e. at all times and on all occasions to give the same award upon the same Law but leaves a Geometricall proportion that the consideration of circumstances may either encrease or allay the censure Neutrality in Church or State condemned THere is mention made of a certain Despot of Servia which in the Eastern parts of the World is as much as a Governour or Ruler of the Country that living among the Christians kept correspondence with the Turks was a publick worshipper of Christ yet a secret circumcised Turk so that the Turkish mark might save him if need were And such are all Neutralists whether in Church or State such as under pretence of benefactors for Christ drive a Trade for the Devill and Antichrist such as Trade in both India's have a stock going on both sides that so they may save their own stake which side soever win or lose and live in a whole skin whatever become of Church or State and by this means procuring external safety with the certain ruine of their most pretious and immortall Souls The great danger of not standing fast in the Profession of Religion IT is observeable that an heard of Cattel being ship'â— for Sea when the storm doth roll the Ship on the one side the brutish heard run all over to the other thinking thereby to avoid the tosse but their weight soon brings back the Vessel and then they flee over to the old side again and so the ship is oft-times over-set and all are drown'd at last And such is the danger of all those who do not stand fast in their holy Profession that do not maintain their ground keep close to their station and stand upright in the wayes of God For whilst they are not true to their Principles but affected with every novelty in Religion now of this Church or Congregation anon of that and it may be after a while of neither no wonder if being given over to strong delusions they believe a lye and make shipwrack of Faith and a good Conscience to their eternall ruine Life liberty estate c. to be undervalued when Religion is in danger of losing IT is storied of Epaminondas that exquisite Theban Commander that having received his deaths wound by a spear in a battel against the Lacedemonians the Spears head remained in the wound till he heard that his Army had got the Victory and then he rejoycingly commanded it to plucked out his bloud and life issuing out both together with these words in his mouth Satis vixi invictus enim morior I have lived enough that dye unconquered And being told a little before his death That however he had lost his life yet his shield was safe he broke out by way of exultation Vester Epaminondas cum sic moritur non moritur your Epaminondas thus dying doth not dye Thus it is that life liberty estate relation of Wife
Magistrates to look to their attendants 144. To be Men of understanding 523. To stand up in Gods cause 541. 545. Not to be found guilty of that which they forbid in others 531. Magistrates Ministers c. their rule to walk by 573. Their death to be lamented 575. Malice and Envy not fit for Gods table 73. The great danger of Malitious turbulent spirits 79. Not to be malitious in the exercise of holy duties 102. Matter enough within us to condemn us 154. A good Man denominated from the goodness of his heart 555. The sad condition of Man falling away from God 298. Man's being is from God 37. Man the best and worst of Creatures 216. The fall of Man described 216. Married Men better Common-wealths-men then Batchelers 203. Marriage to be sought of God by prayer 256. Children to have a care how they marry without consent of Parents 441. Marriage not to be made for money onely 527. The Martyr's welcome to Heaven 450. Good meanings of bad men destructive 621. Good means how to be used 114. Gods blessing upon the means doth all 92. Want of matter not to hinder Meditation 435. Natural wants not to hinder divine Meditation 434. The great comfort of Heavenly Meditation 191. 430. The necessity of divine Meditation 431. The beginnings thereof very difficult 432. 636. The excellency thereof 660. God the proper object of Man's Memory 62. To blesse God for our Memories 63. Repetition of good things helpfull to Memory 96. Memory must be active 106. Memory ought to be the treasury of all goodnesse 149. The difference betwixt a good and bad Memory 335. The excellency of a good Memory 547. The generall badnesse of Memory in good things 548. Gods Mercies to the worst of sinners repenting 651. Gods Mercy above his Justice 144. To be mercifully-minded is praise-worthy 163. To sin against the Mercies of God is to double our Sins 177. V Vorks of Mercy very rare to be found amongst us 306. Not to be put off from one to another 307. God as he is God of Mercy so he is a God of Judgment and therefore not to be provoked 328. The consideration of Mercies formerly enjoyed an excellent means to bear up our spirits under present affliction 355. Mercies of God in Christ Jesus the danger of dallying with them 425 The mercies of God to be particularly recorded to posterity 449. God shewing mercy even for Christ Jesus sake 451. Mercies of God to be recorded to all posterity 512. The great tenders of mercy to Repentant sinners 620. Acknowledgment of mercies received the ready way to have them further enlarged 640. A great exceeding Mercy to be one of Gods Children 662. A good Man merciful to his very beast 513. Merit-mongers condemned 269. 412. Ministers to be active and vigorous in reproof of sin 544. The Ministers Calling to be owned from God 546. Ministers not to be verball but reall in their expressions 547. A non-resident sloathfull Minister worthily discouraged 586. The Ministers calling full of labour and toyl 613. Ministers to preach plainly as well as learnedly to the capacity of their Hearers 281. The madnesse of Ministers Magistrates c. not to be guided by that counsell they give to others 299. 411. To see a necessitated Minister is matter of great grief 321. How it is that Ministers find so little success in preaching the Gospel 326. Ministers to be accomptable to God for what they have received 337. Ministers not to be afraid of the faces of Men 59. Ministers of all Men to be painfull in their calling 219. Ministers how to preach profitably 220. Leud Ministers what they are like unto 221. Ministers to be encouraged and protected against the plots of wicked Men and why so 253. The Ministers duty 274. Ministers to be painfull in the discharge of their duty 275. Ministers of Gods Word to be constant in the preaching thereof 276. Ministers to preach the Gospel notwithstanding the discouragements of their Auditory 457. Ministers to be wise Master-builders 28. To be Men of knowledg and understanding 624. Young raw Ministers blame-worthy 30. 513. The Ministers authority to be as much looked on as his sufficiency 35. An ill-lived Minister is a scandall to the Gospel 56. A fearful Minister is a Soul-murthering Minister 60. Ministers and Magistrates to be diligent in in their places 63. Young Ministers to be well principled 64. A Minister to be able and well furnished 64. Ministers to be Men of merciful dispositions 76. A Minister is to distinguish his Auditors 103. Every Minister to speak a word in season opportunely 110. A Minister to be carefull in the delivery of Gods Message 11. Ministers to cry down the Sins of the time 141. Ministers to teach as well the practice as the knowledg of Religion 176. The Ministers labour though insuccessefull yet rewarded by God 176. To be acquainted with the state of Mens Souls 517. Ministers to live according to that doctrine they teach unto others 189. To be Men of gravity and experience 468. The Minister and Magistrate to go hand in hand together 367. To be Men of courage 429. Ministers to be of godly lives and conversations 421. The painfull Ministers joy at the time of his death 471. Negligent Ministers advised 514. Every Minister to keep close to his Text 525. Ministers to be as they are called spirirual Men 542. To be earnestly Zealous in the Preaching of Gods Word 543. A Factious-spirited Man unfit for the work of the Ministry 21. Great safety in attending to the Ministery of the Word 205. The honour and dignity of the Ministery And why so 212. A wanting Ministery will soon become a contemptible Ministery 224. Men of other Callings not to meddle with that of the Ministery 239. The least Man in the Ministery not to be contemned 366. Four sorts of Men undertaking the work of the Ministery 549. Miracles why ceased 39. Popish miracles condemned 597. Moderation little set by 178. The fore-runner of peace 622. Christian Modesty commendable 296. Morning-prayers commended 292. Mortalitie's memorandum 108. 211. The greatest of Men subjects of Mortality 123. Mortality of the sinners life to be considered and deplored 126. All men and things subject to Mortality 194. Sin mortified the Devils terrour 2. Mortification of sin brâ—edeth sense of sin 127. Mortification the excellency thereof 391. The great necessity thereof 401. A great fault in Mothers not to nurse their own children 426. The greatnesse of Motherly affection to an onely son 532. Every Motion towards God is not a true motion towards God 16. The godly and ungodly their different motions in goodnesse 129. Murmuring at Gods doings the prejudice thereof 558. Uncertainty of the Multitude 36. The inconsiderate Multitude 167. The Multitude not to be guided by them 426. The Multitude always desirous of change in government 467. The Vanity of an unguided Multitude 606. The giddy uncertain disposition of the Multitude 629. Tyranny oppression Murther c. not longâ— lived