strongly lift it up most like in this to the Dove-like holy Spirit which dwels onely in pure hearts and cleane roofes abstaines and flies from them that are uncleane and foule The Royall Prophet knew this to his great losse and griefe who after he had polluted his body with adultery his soule with murder and both with blood obtained not the returne and reentry of that Spirit before that he had cleansed and purged them both with teares and repentance Chap. 13. Of the Irons first motions to the Loadstone as also of the slownes of mens souls in their first comming to Christ and their readinesse to follow him afterwards THere is a great and manifest difference betweene the first motions of the Iron to the Magnetick Poles and all the latter that arise from the first For at the first touching and drawing the Iron is rather a Patient than an Agent the Iron indeed is drawne being untoucht but approacheth softly and slowly unwillingly as it were by violence Before the contract either no friendship at all passeth betweene the Iron and the Loadstone no respective verticity or pronenesse to turne to the Poles or it is so weake and as it were so soundly asleepe that it can scarce be perceived by the senses which being once stirred up and awakened by the Loadstones coupling with it and breathing upon it runs of its owne accord and very speedily at the command and as it were at the least call of the Loadstone A greater and more manifest difference there is betweene those Arts and motions which go before and accompany our conversion and those which follow it as the fruits and effects thereof for in those precedent Arts our will behaves it selfe in an hostile and passive manner all familiarity with God is not only laid asleepe in us but also quite dead neither were we only estranged from him but also altogether averse and his enemies hatefull and hating God but in these slips and sins which are committed after our conversion some like things happens to us as doth to the dust of Iron long burnt in the fire or defiled with filth or corrupted with rust for the clammy inward moisture of the Iron is corrupted by these and the strength of it diminished which as in a sicke body is with more difficulty raised up by the Loadstone such Iron is hardly drawne by it neither can it be done in such a distance nor with such a speedy pace Now the very same thing happens to Apostata's those that sin unto death and against the holy Ghost as to the same Iron dust strongly and vehemently burnt in a close Furnace of reverberation where the flame is beaten backe and so is turn'd into Crocus Martis as some call it or calcin'd in red powder whose inclination to turne is renewed by no power of the Loadstone nor can be revoked by any Inchantments as being wholly and utterly deformed So it is impossible that those who were once enlightened and have tasted of the heavenly gift and were made partakers of the holy Ghost and have tasted the good word of God and the powers of the world to come if they shall fall away to renew them againe to repentance Chap. 14. Of the Irons slow motion to the Loadstone when it is far off and the speed it makes when it approacheth towards it Iron in the adverse part of a vessell remov'd somewhat far from the Loadstone turnes to it more slowly and goes toward it with a softer motion but by how much the nearer it approacheth by so much the more it hastens its pace and flies to it more speedily for the vertue increaseth more and more and so their comming together is hastened No otherwise was the condition of those Fathers who lived before the Deluge and after about the time of Moses who saw before hand the comming of Christ in the flesh which was to be many ages after for they desired his comming in a more lukewarme languishing manner but such as lived some few yeares before his Nativity as Zacharias and Simeon and saw the same as it were now ready to rise They were carried towards him with the whole bent of their affections as it were with full Sailes The same fervent minde and ardent desire should be in us who are fallen upon the ends of the world towards his second comming to Judgement which is now at the dores The same minde should be in Christians well stricken in age whose salvation and glory is nearer than when they were newly converted and beleeved at first no otherwise than as the streame and violence of Rivolets is much more swift neare the Ocean than hard by the Fountaine it is now time saith aged Zanchius to Sturmius another decrepite old man that we should hasten from earth unto Christ to the Starry sky knowing that we shal be there very shortly with the Lord. Chap. 15. Of Needles not returning to the Loadstone and of soules not returning to Christ without trembling after departure from either of them IF you place a Loadstone in a round woodden vessell as a Mariner in a boat so that it may freely float here and there at pleasure upon the surface of the water in a tunnell or any large vessell it will forthwith oftentimes turn it selfe round about together with the vessell nor will it rest untill it hath lookt just toward both the Celestiall Poles from which if you remove it with force of hands it will whirle about as in a circle with reiterated turnings nor will it put an end to this trembling motion untill it hath found againe the same Poles the like you may see in a Needle toucht with the Loadstone which if you shake off from the polar points will flye about unquietly thorow the severall corners of the Compasse and of the world nor will it stand toward the Poles without some kind of trembling before God hath put the same condition upon our soules after that by sinning we have broken away from him then as Exiles with Cain we wander up down here and there wee are tost with troublesome removals in the land of Nod that is to say of disquietnesse wee passe away our time unprofitably wee build wee pluck downe wee are inconstant like sick men wee tumble in our beds on everie side or as Salomon wee vex our spirits with innumerable vanities not knowing whither to turne our selves untill at length being perfectly taught by the Dove-like spirit we return to the Arkof Noah that is to say of rest wee cast our selves downe trembling with the Jaylor at the feet of our Ministers and learne the song of David Why doest thou cast downe thy self why doest thou trouble thy selfe my poore wandring wretchâ—d soule why doest thou murmur why art thou so disquieted within me put thy trust in God cast thy burden upon thy Saviour take his light burthen upon thy shoulders and thou shalt find everlasting rest Per motus varios per discrimina mille
of them cast their eyes upon the Loadstone and vvould not they be amazed and declare the vertue of it on the contrary vvould they not be silent and not so much as mutter a little about the vertue of the Iron Surely they vvould and that not unjustly for if the Iron vvere a living Creature endued vvith reason and speech it vvould most vvillingly breake out into commendation of the Loadstone and most gladly professe openly That it could do nothing by its ovvne naturall povver That the ability vvhich it hath is from another That it is but a povver and vertue communicated by the Loadstone and infused into it no othervvise than as the Moon must acknovvledge that she doth not shine by her ovvne but by the beames of the Sunne or a vvoman that she is ennobled by the dignitie of her husband Hence it was that the Apostles when they had healed a lame man before the doore of the Temple did so much refuse all popular applause saying Yee men of Israel why marvel ye at this or Why look yee so earnestly on us as though by our owne power and holinesse we had made this man to walk The God of Abraham of Isaac and of Iacob the God of our fathers hath glorified his Son Iesus Nor did St Paul deale in this case lesse warily and prudently 1 Cor 3. Not I saith he but Christ was mightie in mee by whose grace I am what I am who is Paul who is Apollo who is Cephas but Instruments and Ministers of God by whom yee beleeved Even as the Lord gave to everie man I have planted Apollo watered but God gave the increase Hee that planteth is nothing the vineyard is Salomons He let out the vineyard to vine-dressers keepers a thousand shekels or peeces of silver belong to Salomon two hundred to those that keep the fruit Chap. 23. That the Iron though unworthy in it selfe is ennobled by conjunction with the Loadstone and that wee wretched men are ennobled by our spiritual union with Christ. THere are everie where veines of Iron in exceeding great plentie shops of Iron are open almost in eveâ—ie village and Countrey-towne it serves for exceeding many uses of men but such as are common and of small estimation among many divers kindes of Instruments are made of it but such as are ordinary as Horse-shooes Keyes Lockes Nailes Sawes Mattocks Plow-shares to say nothing of Warlike Slings Guns Bullets and such instruments as are so pestilent unto men all the honour and dignity of the Iron ariseth and accrewes to it from the Loadstone which assuredly confers more Noblenesse upon the Iron than that Egyptian King did upon gold when he made of his Chamber pots Graven Images for the gods which he constrained his Noble-men to worship for Iron being stirred up by the Loadstone it can hardly be exprest how many and what great Commodities it brings unto men So that your Alchymists are vaine in this when they dreame that nature would perfect all other Metalls by changing them into Gold for who doth not perceive that wee owe more to those Needles used in Navigation and the Art of Dialling than to all the gold and precious Stones that are any where to be found as by whose helpe and benefit we procure all these and other wares of all sorts So that it should not seeme strange unto us that the Iron doth so much desire goe about or seeke for to compasse this honourable match with the Loadstone that having seene it as it were it flies to it with speedy pace as that by whose complying and communicating with it it becomes so full of wonders and strength Now to make some use of this who is so blockish and dull that beholding and deepely considering these things doth not with a sorrowfull remembrance call to minde that former wretched estate and condition in which we were borne as that in which we were vessels of wrath and dishonour Slaves of the world of Satan of our owne filthy lust whose god was their belly whose glory their shame and whose end was damnation who is so hard and flinty hearted who can so moderate himselfe as to abstaine from teares when he cals to minde how unserviceable he is in performing all duties which are due both to God and man how unapt for any thing unlesse it be to consume and devoure Gods good creatures the fruits of the earth to imploy good houres amisse to fulfill the lusts of the flesh to treasure up wrath against the day of wrath Who is so frozen and Icy cold that when seriously though overlate he thinkes upon and weighes these things with himselfe that is not enflamed and wholly burnes vvith desire of that heavenly Wedlock vvith Christ vvhereby he may obtaine tâ—is favour not only to be câ—lled but also to be the Son of God Coheiâ—e vvith Christ a Citizen and free Denizon of Heaven What soule is so brutish and so base that it had rather vvallovv as yet in flesh and blood than by the inspiration of Gods holy Spirit to be raised and lifted up and be made quicke and fit to undergoe Spirituall and Angelicall duties vvhereby it may save both it selfe and also others and perform those good vvorks by vvhich it may attaine everlasting Salvation the Kingdome of heaven Who is so deafe and disobedient that vvill not open his Immortall Gates through vvhich the King of Life and Glory may enter in by vvhose entring in and dvvelling vvith him he may be encouraged and strengthened to accomplish all Duties Chap. 24. A Comparison betweene the Loadstone and other precious Stones in respect of vertue and beauty GOld hath a Sun-like shining The Silver a Moon-light brightnesse Brasse and Copper have a sightly yellovvish colour Tin and Lead have a clearnesse like that of Quicksilver Pearles have their Candour and lightsome smoothnesse the Diamond hath a sparkling and shining cleare colour as also other precious stones have a colour that is most pleasing and lightsome wherewith they draw unto them and bewitch the eyes of the beholders But the aspect of the Loadstone is like that of rusty Iron blewish sad pale and darke which notwithstanding the Lord of Nature hath enricht and endowed with a marvellous inward vertue in the meane while for other Stones he would have their outward beauty to serve their turnes besides which he bestowed nothing upon them whereby they might procure estimation and honour with men and surely this order is most excellent this ordinance most just which in distributing his Gifts he hath prescribed to himselfe to bee constantly observed not conferring upon any either all his gifts or many of them in a superaboundant manner but he imparteth seâ—â—rall endowments to severâ—ll things so that every one of them may have some thing singular wherein they may be emâ—â—â—nt without either injury or envy of the rest you may discerne a notable proof and patterne of this ordering of things as in stones so likewise in men
vanity that are unequall prizers of things who with the losse of their patrimonies and large possessions do purchase to themselves Gemms and precious Stoneâ— which bring them no substantiall advantage and can profit them nothing unlesse it be for superfluous splendour and outward adorning whereby no benefit comes either to body or soule when in the meane while they make no great account of the Loadstone and suppose it worth little though it be remarkable for so many vertues and ordayned by nature for so many uses and serviceable for so many necessary occasions of men Now if we believe Raimundus it belongs unto God alone who cannot encrease within who wants no inward augmentation and accomplishment to seeke an estimation of himself in mens hearts a name and praise by their tongues and finally that honour glory which is outward But that man who only wants inward perfection and the increase of reall good things the more he seeks that honour which is placed in the brest of others the more he pursues after vanity emptinesse unprofitablenesse and is by so much more wretched and poore more remote from solid perfection and blisse which things if they be examined according to the rule of truth peradventure they may seeme too harsh and to savour of Cynicall aâ—d Stoicall rigour for it is lawfull and allowed unto men by God himselfe to seâ—ke in a moderate way those things that pertaine unto outward ornament yet profusely to spend such huge sums of mony for to procure them to put upon them such an excesse of price beyond all measure despising and contemning those things that are of greater use and enricht with more indowments I do not see but that it is extreame folly if I may not say madnesse Chap. 33. Of that Emulation and desire to excel one another which is among Loadstones and likewise among Christians THere is not any where such manifest concord or discord no such vehement and irreconciliable envying either in vegetative or sensitive nor scarcely in things endued with reason as there is among Loadstones they doe so greedily desire the polar point and goe about to enjoy it wholly every one to it selfe after the fashion of Rivalls that for the obtaining thereof they doe expresse either wonderfull friendship or hatred among themselves for if you hang two long pieces of Iron and sharpe pointed over the Poles of the earth or Loadstone they forthwith concurre and accord in their lowest points but in their highest points they avoyd and drive one another away On the contrary if they be short and blunt they will turne one from the other in their lowest points and as it were mutually kisse and imbrace one another in the highest So likewise in humane things the least gaine is such an Apple of contention or occasion of strife among the covetous that because of this one meane man is ready to hate another A common whore is an occasion of contention among the lascivious That these wretched Miscreants do mutually wound and â—ab one another Principality and favour of Princes is an occasion of contention among the ambitious for which Courtiers doe strive by treacheries and poysoning one of another In the meane time true Christians spend all their love of honour love of pleasure and love of money another way that they mâ—y enjoy Christ serve him and please him Peter and Iohn having received newes of Christs Resurrection contended among themselves and ran forte together but the beloved Disciple out ran Peter and came before him unto the Sepulcher and modestly concealing his name he did write the History of this holy Emulation The like fit of contention waâ— betweene Paul and Barnabas and it mâ—y be for the like cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such contention is profitable for mortall men Iacob that he might take away from Esau the blessing and birth-right supplanted him by his own craft and his mothers helpe Chap. 34. The contrary points of the Loadstone stâ—ive among themselves and mutually â—xpelone another from their subjects So it is likewise betweene the flesh and the Spirit IF one whet a Knife on the Northerne point of a Loadstone it receives hereupon the vertue of the Loadstone whereby it both drawes and lifts up Iron But if he shall apply the same to the contrary and Southerne point the Knife wil be deprived of the vertue which it had before it will be subject to a whirling or turning round that it can neither draw nor lift up Iron The like happens to them who doe imitate the vices of those whose manners they doe admire and to those who have attentively heard a Sermon and fervently poured forth their prayers at Church they conceiving good motions and intentions upon this occasion do intend to change their former course of life and turne to a better yet falling into the fellowship of ungodly persons by going into some Stewes or Taverne they returne by and by as dogs to their vomit or as Swine to their wallowing in the mire as if one after the taking of wholsome meat should immediatly drinke poyson or eat Hemlock or some other poysonous herbe or having washt himselfe in a Bath should tumble himselfe into the dirt the end of such people is worse than their beginning having begun in the spirit and ended in the flesh for the devill that envious one takes from them the wholsome seed of the Word which had never taken deep root in them and so poures into them his deadly poyson whereby he makes them unapt and reprobate to every good worke Chap. 35. As the Needle is betweene two Loadstones So is one that wavers between two opinions AS it is a thing familiarly used among those goers about which do use the art of Jâ—gling and present merry plays and sights to the people for money to place in a Cauldron an Iron Needle betweene two Loadstones which they carry hid in their hands that it runs here and there uncertainly waving betweene both one while following the stone which drawes it unto it at first another while that stone which drawes it backe but comes at neither of them and cleaves to neither So doth the devill shew the like sports the like spectacles unto the world when he turnes those men like a Wind-mill with every winde of Doctrine whom the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double minded unstable men tearmed by S' Cyprian aâ—cipites palpatoâ—es hypocriticall dangerous Flatterers and Cheaters of the times constant only in their inconstancy such as Ecibolius was in times past and of late the Archbishop of Spalato with others whose names I spare Such men as hang betweene heaven and earth halting betweene God and Baal one while serving God another while Mammon one while imbracing this present world another while that which is to come neither acceptable to God nor good men whom Carpenter likens to a hungry dog betweene two hares or to one that runs up and downe betweene two Feasts one while this way another
chosen such love and feare such good acceptance of his favours that they will never depart from him and doth alwaies take heed lest there should be in any of them any unbelieving heart to fall away from the living God Hebr. 3.12 There remaines we deny not in elect and regenerate not only a power but also a pronenesse and inclination to become Apostata's to fall away totally and finally from God 1 Thess. 5. but faithfull is he which hath called us and preserves our whole Spirit and Body untill his glorious Comming by whom we are comprehended rather than comprehend him Having our foundation upon this Magnetick â—ock no showers or windes shall to our confusion dash and shake us no man shall snatch us out of his hand nothing whether present or to come shall separte us from his love Now unto him that is able to keepe from falling those that are his and so present us faultlesse in his presence with exceeding great joy be ascribed all glory strength and power for ever and ever Amen A short Prayer according to the matter and manner of one of St. Bernards devout rimes Magne Magnes me dignare Ad te totum inclinare c. GReat Loadstone doe not thus decline Me wholy unto thee encline Make my whole heart sweet Lord to hye It self most quickly to apply To thee with a devoted mind This base filthy dog that barketh This poor waÌ„dring sheep that bleateth This much wearied hart that brayeth Thy slow Servant that delayeth Draw home and let him mercy find So draw that I may follow thee So turne me that turned I may be Conjoyne thy selfe unto my heart Anoynt it by thy Spirit impart To it compunction for sin Through inwards of this hart of mine Sinfull and guilty force divine Let passe and doe not me confound But let my heart entire be bound With bonds of love thy love to win Let my heart to thine be likened Let my heart to thine be joyned Let my hard'ned heart be pierced love Let my Iron heart be wounded With wounds O God of thy true Make my power my will my knowledge Obedience to thee acknowledge Make my barren heart be hungrie Eagerâ—y and hotly thirstie For thee for grace from above O Sharons Rose thy leaves display Whose odour fragrant is alway O make my nostrils smell this sent And to receive with content Above all delight some sweetnesse Pleasant Manna purest honey Sweetest wine ev'n Nectar meerly In which nothing is that 's bitter Be thou to me ever deerer Than worldly vain delightfulnesse Behold I approach unto thee If I dare offend O spare mee Behold with willing mind I run Yet all unshame fastnesse I shun Reject me not I humbly pray Shew thy selfe most kind unto mee Me repell not though unworthy Move all my heart unto thee still With holy love sill full my will That from thee I may never stray A Magnetick desire Achath Schaalthi יתל×ש ×ª×—× One thing have I desired Psal. 27 4. MAny O Lord ask many things of thee Those many given then many ills they be Few me suffice though few ask thee few things One thing to mâ— full sweet contentment briâ—gs This one I need this one will ever serve 'T is more than all and more than I deserve Give me this one I shall have wealth at will I sought this one I 'll seeke it of thee still If that thou giv'st this one I 'll thankfull be Draw me to Christ who hath redeemed me I may draw others whom he did redeeme This one I doe than thousands more esteeme Give this a thousand thanks to the I 'll give I 'll pay my vowes as long as I doe live FINIS Imprimatur Tho. Wykes R. P.Ep Lond. Capell domest April 29. 1640.