Dauid as appeareth in the first booke of Samuel the thirteenth Chapter fourteenth verse As all those whom God set ouer his people in his mercy and not in his anger had some note of excellencie aboue the rest which God chose them by as it were the Magistrates marke the mildest man Numb 12. 3. or the wisest man 1. Reg. 4. 31. or the iustest man Heb. 7. 2. as though if all these had met in one the inquisition should haue staied there and all giue place to him but our vertues are so singled that he which was called the mildest is not called the wisest and hee which was called the wisest is not called the iustest as though God found some defect in his owne election For when hee chose one milde another wise another iust he shewed that hee would haue one which is milde and wise and iust like himselfe that is as I may say a man made euen in print As Paul biddeth to choose widdowes which were widdowes indeed 1. Tim. 5. 3. so we should choose Magistrates which are Magistrates indeed that is such as seem to be sent of God for that purpose as Pharaoh chose Ioseph because he was the fittest in all the Land Gen. 41. 38. Elisha thought that the single spirite was not enough but required that the spirite of Eliah might be doubled vpon him because he was a Prophet which should teach others so we should picke out them which haue a double spirit to be Magistrates because they must gouerne others as God picketh foorth Iosua in Moses roome hee might haue chosen many out of all Israel which had the spirite of widome but he chose Iosua of whom he sayth that hee was full of the spirite of wisedome Deut. 24. 9. shewing that if one bee better than another he should be chosen before the rest because the best haue said Send another Exod. 4. 14. as though none were fit but for want of Angels we are faine to make Magistrates of men Therefore as Samuel went ouer all the sonnes of Ishai to annoint a successour to Saul and put back one after another which thought themselues fit yet there was but one amongst them which pleased God and the Prophet could scarce discerne him so necessarie it is that this choyce bee committed to none but to the godly because he which would haue chosen the best yet liked another before him Therefore there was such a scrutinie amongst the tribes to finde out the man whom God had chosen as Iethro taught Moses to cull out of all the people those which had best courage and feared God and dealt truly and hated couetousnes Therefore a wicked man may not supply the place of God as the Scribes and Pharisies sate in Moses Chaire but as it is said of Iudas Let another take his place so let better take their place for they which are called Gods must be like God If all should be holy as he is holy how much more should they be pure as he is pure wise as he is wise iust as he is iust which beare his name which supplie his person and guide the world vnto good or euill If the race should be to the swift and the battell to the strong then as Saul did exceed all the men of Israel from the shoulders vpward so he which commaunds others should exceede other in giftes of grace that they may know him from the rest and say this is hee for he exceedes the rest in vertue as Saul did in stature like the King of Bees which is fairest of all the hiue Therefore if Pharao would let none but Ioseph gouerne Egypt Pharao shall rise vp against those Kings which care not whom they place ouer their people imitating Rehoboam which made them his companions whome he should haue expelled from his Court 1. King 12. 8. Secondly this extolleth the calling of Magistrates As Iacob honored Iosephs children when he said they should bee called after his name so God honoureth the Magistrates when he giues them his owne name calling them Gods as though there were a kinde of Godhead in them These things pertayne to the wise and they themselues do not alwayes see it yet he which hath a spirituall eye and carries the patterne of GOD in his hart may see another like nesse of God in Magistrates than in common persons As the builders of the Temple had a speciall wisedome and spirit which God gaue them for that worke which they were chosen too so when Samuel had anoynted Dauid hee saith that the spirite of the Lord came vppon Dauid from that day forward as though hee had anoeher spirite after than he had before There is difference betweene Kings inferior Magistrates for the Prince is like a great Image of God the Magistrates are like little Images of God appoynted to rule for God to make lawes for God to reward for GOD to punish for God to speak for God to fight for God to reforme for God and therefore their Battelles are called the Lordes battailes and their Iudgements the Lordes Iudgements and their Throne the Lords Throne and the Kings themselues his Kings to shewe that they are all for God like his hands by some he reacheth mercy by some iustice by some peace by some counsel as Christ distributed the loaues and the fishes by the hands of his Disciples This God requires of all when he cals them Gods to rule as he would rule iudge as he would iudge correct as he would correct reward as hee would reward because it is said that they are instead of the Lord Godâ— that is to doe as he would doo as a Scholler writes by a Copie This is a good studie for Magistrates in all their iudgementes to consider what GOD would doo because they are in steede of God I rule for God I speake for God I iudge for God I reward for God I correct for God then as hee woulde doo and determine so must be my sentence As we should thinke how Christ prayed before we pray and how hee spake before we speake because his actions are our instructions so they should thinke how Christ would iudge before they iudge because Gods lawe is appoynted for their lawe Such a thought must needes leuel the way before them put them in mind of a good iust holy iudgement because God is good iust and holy Thirdly they are called Gods to teach them how they should gouerne Howsoeuer other care for the glory of God the performance of his will the reformation of his Church Princes and Rulers which are Gods themselues are to doe the businesse of God as their owne busines because they are Gods Gods busines is their busines Gods Lawe is their Lawe Gods honour is their honour When the King or Iudge or Magistrate doth seek the Kingdome and glorie of God he should thinke he seeketh his owne
greater number than he had before as all the blessings of God returned to Nabuchadnezzar when he looked vp to heauen so they shall come backe like a riuer vpon you when your eyes can goe by these vanities and looke vpon him which lookes vpon you or els seuen and seuen yeres shall passe ouer you and you shall be neuer the better but worse and worse like Saul which was vexed more and more till he had killed himselfe Therefore as the Iewes looked vp to the brasen Serpent which was a figure of Christ when they would bee healed Numb 21. 8 so all that woulde recouer that which they haue lost or obtaine that which they want Nabuchadnezzar doth teach them here to lift vp their eyes to heauen from whence sayth Christ commeth euerie blessing of man At the end of these dayes I Nabuchadnezzar lifte vp mine eyes c. Like a man which is wakened out of a long traunce now he began to stirre and lift vp his eyes when the heart is once lift vp it wil lifte vp the eyes and the hand and voice and all to heauen he which neuer looked vp to heauen so long as his comfort was vpon the earth nowe his minde is changed his lookes and iestures speeches and all are chaunged with it As though God would shew a visible difference betweene the spirituall and the carnall euen in their lookes and iestures as there is betweene a childe and an olde man The spirituall mindes are heauenly and looke vp because their ioy is aboue The carnall mindes are earthly and looke downe like beasts because their treasure is belowe As the serpent grouels vpon the ground so doth the serpents seede and hath not so much as the countenance of grace Therefore by lifting vp his eyes to heauen is signified that the time was come which the Lord had set downe that he should bee like a beast vntill he had learned that lesson That the most high beareth rule ouer the sons of men Therfore Nabuchadnezzar sheweth that hee had learned his lesson for he looked not vp to heauen to beholde the Sunne the moone or the starres like an Astronomer but thinking howe hee had set himselfe against Heauen from whence came all his honour in a godly shame holy anger toward himselfe he turnes his face from earth to heauen to magnifie him which had humbled him that so contemneth him which aduanced him Nowe hee talkes no more of his Pallace nor his power nor his Maiestie though it be greater then it was but hee looked aboue his owne pallace to another Pallace from whence that terrible voyce came down vnto him Thy kingdome is departed from thee Which expresseth his contrite hearte and wounded spirit howe many passions batled within as if hee should chide himselfe and saye Vnthankefull man my power euer descended from aboue and I euer looked vpon the earth and mine honour came downe from heauen and I neuer lifte vp mine eyes before But now sayth he goe vp my voyce and my handes and my eyes how long will ye pore vpon the earth like a beast so he lifted vp his eyes vnto heauen After hee had lifted vp his eyes he beginneth to pray praise and giue thanks to God which sheweth that he did not onely lifte vp his eyes but his heart too for vnlesse we can say with Dauid I lift vp my hart Psal 25. 1. it is in vain to lift vp eies or hands or voice as the hypocrits doe because he which is a spirite will be worshipped in spirite Iohn 4. Therefore Marie sayth My heart doth magnifie the Lord. Luke 11. 46. As for the Infidels and Idolaters they haue no heartie seruice but their religion is like an occupation which is done with the body For when we reade of the sacrifice or prayers of the Idolaters and Infidels we doe not find that they lifte vp their hearts to their Idols but their hands or their eyes or their voyce as the Baalites roared to Baal 1. King 18. 28. and the Marriners cryed to their Sea-gods 1. Ionas 5. and the Ephesians showted to Diana Act. 19. 28. But the lifting vp of the heart is the holy seruice and alway appropriate vnto God which saith My sonne giue me thy heart Pro. 23. 26. Therefore now Nabuchadnezzar lifts vp his heart to God shewing that he had learned that lesson which GOD gaue him 7. years to study that The most high beareth rule ouer the sonnes of men c. Now God thinkes the time long enough as he reformed the ground after the flood with fruit and hearbes and flowers agayne so hee reformeth Nabuchadnezzar with vnderstanding and beauty and honour againe As when he repented himselfe and sayd I wil drown the earth no more Gen. 8. 21. so I wil chase Nabuchadnezzar no more nowe he knowes a king aboue him he shall bee king againe nowe he seekes my honour I wil giue him honour now he magnifieth him which debased him I will returne to exalt him So the voyce which thundred from heauen Thy kingdome is departed from thee sounds again Thy kingdome is restored to thee For it was not tolde that he should be like a beast vntill he dyed but vntill he knew that the most high beareth rule ouer the sonnes of men Therefore when he knew this nothing could stay him from his kingdome no more then they could stay him in it before Thus the displeasure of God is but an interim vntill we knowe some thing that we should know and then Nabuchadnezzar shalbe king againe then the sick man shalbe whole againe then the bondman shall be free againe then the poore man shall be rich againe His mercies are called euerlasting because they endure for euer Psal 136. 1 2. But his anger is compared to the clouds because it lasteth but a season whome he loueth hee loueth to the ende but whome hee scourgeth hee scourgeth to repent as Hezekias was sicke vntill hee wepte Nabuchadnezzar was banished but vntill hee repented Now the first cure of the Kings restitution was of his mind Mine vnderstanding saith Nabuchadnezzar was restored vnto me To shewe what an inestimable gift our vnderstanding and reason is whereby wee differ from beasts for which we cannot be thankful enough therefore he records it twise as though his heart did flowe with gladnes and his tongue could not choose but speak often of it as a man thinketh and speaketh of that which he loueth Mine vnderstanding was restored vnto me c. That which was first taken away was first restored againe which so soone as it was gone he was counted a man no more but a beast As Dauid sayth Like Horse and Mule which haue no vnderstanding Psalme 32. 9. counting them which are voide of vnderstanding to better then horse and mule Therefore they which haue lost their vnderstāding at the Tauerns as many here haue done somtimes they which vnderstād not yet what is the booke of God are but horse and mule
that day when Christ shall say vnto him as he said to the penitent theefe This day shalt thou be with me in Paradise Thus you haue heard the difference betweene the faithfull and the wicked how the one lotheth this life and the other longeth after it Now wee come to our questions Simeon said Lord now lettest thou thy seruant depart in peace so Paul saith I desire to be dissolued and to be with Christ they doubted not as the Papists doe what should become of them after death for one saith that he goes to Christ the other saith that he goes to peace therefore it seemes that Purgatorie was not yet found when the iust men went to peace This is one of the fruits of a godly life it hath hope saith Salomon in the end in death it warranteth a man of life when the flesh saith feare and the serpent despaire it makes the flesh crouch and the serpent flye the soule reioyce while death is opening the prison doore that she may flie to her countrey from whence she came Therefore what shall I say to Purgatorie if Paul go to Christ Simeon goe to peace Some say that it is in the ayre some say that it is in the earth some vnder the earth some a little aboue hell Thus Nabuchadnezzar cannot assoile his owne dreame You must vnderstand that Purgatorie is like your paynted Sepulchers which are framed more for the liuing then for the dead for you know that the locusts of Rome liue by Trentals and Dirges and Masses for the dead as the Siluersmiths in Ephesus liued by Images and therefore as they were loth that Images should goe downe so they are loth that their Purgatorie should bee quenched for it is the gainfullest lye in all Poperie for out of this lake issue their Masses and Dirges and Trentals for the dead They are sayd for the dead but they make for the liuing For the dead haue no portion of al that is done vnder the sun doe what you will say what you can Masses Dirges or Trentals they haue no portion in it for they haue receiued their reward alreadie and the tree lieth where it fell yet these foolish virgins hope for oyle of the wise virgins and thinke they shall be paied for other mens labours and almes and trentals pilgrimages and Masses as though they neuer read that the iust shall liue by his owne faith that he which beleeueth shal not go to iudgement but passe from death to life that they that die in the Lord rest from their labours how doe they goe presently into Paradise if they stay at Purgatorie and fire torments Hath Christ satisfied for vs must wee now make satisfaction for our selues Whither the glutton and the beggar are gone thither must we all that is to Abrahams bosome or hell fire there are but two kindes of men and therefore but two waies and where then is Purgatorie which the best of the fathers confesseth that he could neuer finde in Scripture Therefore take heed of hell for Purgatorie is but a scarre babe Furthermore when Paul sayth that he shall goe to Christ this seemes to resolue the old question often debated among the simple people once deluded whether the soules of men departed walke after death and appeare vnto men exhorting them to this or that as Gregorie or some counterfeit reporteth in his Dialogues The Apostles before their full groweth might seeme to bee incumbred with this errour because when they saw Christ walking vpon the waters they sayd It is a spirite and when Peter knocked at the doore in the night they sayd to Rhode a Damsell It is his Angel Act. 12. 15. Which errour was drawen from the elusion of Sathan and vulgar opinion receiued from Pythagoras which taught that the soules of men departed did returne into the bodies of other men after death either for correction or for reward if they were good soules then they were preferred to better men if they had been badde soules then they were cast into worse bodies then they had before a fine Philosophicall dreame This deluded Herod when hee heard of Christ he supposed that Iohn Baptist was risen againe whom he had beheaded and the better sort of the people as we reade in Mat. 16. 14. dreamed that Christ was Elias or Iohn Baptist or Ieremie or some of the Prophets risen againe But touching the soule once departed from the body that it returnes not nor can returne into the world many examples and testimonies and reasons the order of our resurrection declareth The soules of the righteous are in the hands of the Lord no man or diuell can take them out of his hands the soules of the wicked are in the hands of the diuell and God will not take them out of his hands and therefore Abraham sayth He which is here cannot come from hence and they which be there cannot come frō thence for then the paines of hell were not euerlasting paynes not the ioyes of heauen euerlasting ioyes but temporal like the paynes and ioyes of this world Therefore it is no soule which walks about How then What is this which I see in the night like such a man and such a man The Diuell which chaungeth himselfe into an Angell of light to deceiue can change himself into the likenes of a man much more that is it which thou seest as Saul sawe Samuel 1. Sam. 28. 8. not Samuel himselfe For could the Witch raise Samuel out of the graue which could not keepe her selfe out of the graue or could the diuell disturbe the Prophet after death Then he should neuer be quiet if the diuell could disturbe him because hee disquieteth the godlie so much while they liue If this apparation bee called Samuel how doth he call it Samuell if it be not Samuel As the Bookes of Caluine are called Caluine as the picture of Beza is called Beza as he which playeth the King vpon a stage is called a King as the golden Myce and Hemerodes which the Philistines layd in the Arke were called Myce and Hemerodes although they were but meere shapes and figures of them so this likenesse of Samuel is called Samuell though it was not Samuel in deede but a counterfeit shape of Samuel For GOD would not answere Saul before by Oracle nor by Priest nor by Prophet and would hee aunswere him by the dead which dooth forbid to aske counsell of the dead No sayth Abraham they haue Moses and the Prophets Luke 16. As if hee should say let them learne of the bookes of the dead for the dead shall not returne vnto them Againe if it had been Samuel himselfe which had taught Saul to worship GOD woulde that holie Prophet haue receiued worship himselfe as this spirit did Againe If it had been Samuel Sauls Schoolemaster which taught him alwayes to repent while hee liued hee would rather haue exhorted him to repentance now
very wicked haue laboured to put on this vizard as we reade of Pharao who to couer his foolishnes saith Come let vs do wisely And again it is said that the Grecians sought after wisedom eueÌ„ the Nation which God cals the foolish nation did seek after wisedom that is they would haue the name of wisedome but this wisedome which Moses cals wisdome is couÌ„ted foolishnes the foolishnes of preaching saith Paul meaning how the foolish count preaching foolishnes Againe foolishnes to the Gentiles meaning that the word of God seemeth like a foolish thing vnto many For that which Christ said vnto Peter he may say almost to al They do not sauor the things of God As Anah deuised a new creature so they haue found out another wisedome which is called the wisdom of the flesh They remember Be wise as serpents but they forget Be simple as doues He which is like Achitophel is couÌ„ted a deep counsâ—â—ler he which is like Machiuel is counted a wise fellow Alas how easie a matter is it to deceiue counterfeit and play the subtile serpent if a man would set his head vnto it Could not Dauid goe as farre as Achitophel Could not Paul shew as much cuÌ„ning as Tertullus Yes yes if they were not taught to be simple as doues But this wisdome comes not by the remembrance of death but by the forgetfulnes of death Men do not vse to think of death when they goe about such matters but say like the serpeÌ„t We shall not die Two things I note in these words First that if we will find wisedome we must applie our hearts to seeke her theÌ„ that the remeÌ„brance of death makes vs applie our harts vnto it Touching the first Moses found some fault with himselfe that for al he had heard seene and obserued and was counted wise yet he was new to begin and had not applied his heart to learne wisedom like the wise man which saith I am more foolish then any man I haue not the wisedome of a man in me So vnsatiable and couetous as I may say are the seruants of GOD the more wisedome and faith and zeale they haue the more they desire Moses speaketh of wisedome as if it were Phisicke which doth no good before it be applied and the part to applie it too is the heart where all mans affections are to loue it and cherish it like a kind hostesse when the heart seeketh it findethas though it were brought vnto her like Abrahams Ramme Therefore GOD saith They shall seeke me find me because they shal 〈◊〉 me with their 〈◊〉 as though they shuld not find him with all their seeking vnles they did seeke him with their heart Therefore the way to get wisedome is to applie our hearts vnto it as if it were your calling and liuing to which you are bound prentises A man may applie his eares his eyes as many trewants doe to their bookes yet neuer proue schollers but from that day which a man begins to applie his heart vnto wisedom he learneth more in a moneth after then he did in a yeare before nay then euer he did in his life Euen as you see the wicked because they applie their hearts to wickednes how fast they proceede how easily and how quickly they become perfect swearers expert drunkards cunning deceiuers so if ye could applie your hearts as throughly to knowledge and goodnesse you might become like the Apostle which teacheth you Therefore when Salomon sheweth men the way how to come by wisedome he speakes often of the heart as Giue thine heart to wisedome Let wisedome enter into thine heart Get wisedome Keepe wisedome Embrace wisedome as though a man went a wooing for wisedome Wisedome is like Gods daughter that he giueth to the maÌ„ that loueth her and sueth for her and meaneth to set her at his heart Thus we haue learned how to apply knowledge that it may do vs good not to our eares like them which heare Sermons onely nor to our tongues like them which make table talke of religion but to our hearts that wee may say like the virgin My heart doth magnifie the Lord and the heart will applie it to the eare and to the tongue as Christ saith Out of the abundance of the heart the mouth speaketh The last poynt is that the remembrance of death makes vs to applie our hearts to wisedome Moses commended not many bookes to make a wise man learned but as Dauid commends one booke in stead of many Meditate in the Law of God day and night for the reading of many bookes sayth Salomon is but wearinesse to the flesh Therefore as though Moses had marked what did moue him most to seeke after GOD hee prayeth that that thought may run in his mind still the remembrance of death As many benefits come vnto vs by death so many benefites come vnto vs by the remembrance of death and this is one It maketh a man to applie his heart to wisedome For when he considereth that he hath but a short time to liue he is carefull to spend it wel like Moses of whom it is said that wheÌ„ he coÌ„sidered how he had but a season to liue he chose rather to suffer afflictions with the seruants of God than to enioy the pleasures of sinne for a season This is that which makes the olde men fast and watch and prepare themselues more than young because they thinke themselues neerer the doore like olde Isaac which when he was blinde for age said vnto Esau Behold I am now old and know not the day of my death that is because I am old I looke to die shortly And therfore as Esay taught Ezechias to set all things in order before he died so he called his eldest sonne to whom hee thought that the inheritance belonged that he might blesse him before he died This wisdome the Fathers called the wisdome of the crosse which wee call the best because it was deerest bought It is hard for a man to think of a short life and think euil or to think of a long life and thinke wel Therefore wheÌ„ Ieremie had numbred al the calamities sins of the Iewes at last he imputed all to this She remembred not her end so if I may iudge why natural men care for nothing but their pomp why great men care for nothing but their honour and dignitie why couetous worldlings care for nothing but their gaine why voluptuous Epicures care for nothing but their pleasure I may say with Ieremie They rememember not their end We neuer couet the same things liuing and dying therefore when Salomon had spokeÌ„ of all the vanities of men at last he opposeth this MemoraÌ„dum as a counterpoyse against them all Remember that for al those things thou shalt come to iudgement as if he should say Men would neuer speake as they speake nor
that is to vs which are yong strong that the father should be called a labourer when the sonnes stand by Now the grounde was barren because of the floud and could not bring forth fruite of it selfe because of the curse therefore it pitied Noah to see desolation and barrennesse and slime vpon the face of the earth which he had seene so glorious and sweete and fertill with all manner of hearbes and fruites and flowers before Therefore he setteth himselfe to manure it which wanted for nothing now but a painful labourer to till and dresse it that it might bring forth delights and profites for sinfull man as it did before By this wee may learne to vse all meanes for the obtayning of Gods blessings and not to loose any thing which wee might haue or saue for want of paines for that is sinne as Salomon noteth in the foure and twentith of the Prouerbes when he reproueth the slouthfull husbandman because his fielde brought forth Nettles and Thisâ—les in stead of grapes not because the grounde would not beare grapes but because the slouthfull man would not set them Shall God commaund the earth and all his creatures to encrease for vs and shall not wee further their encrease for our selues As we encrease and multiplie our selues so wee are bound to ioyne hand and helpe that all creatures may increase and multiplie too or els the Fathers should eate the childrens portion and in time there should bee nothing left for them that come after this regard Noah seemeth to haue vnto his posteritie and therefore he gaue himselfe vnto husbandrie which is commended in him vnto this day and shall be recorded of him so long as this booke is read whereby we are warned that he which liueth onely to himselfe is not to bee remembred of them which liue after But as Dauid cared how the Realm should bee gouerned after his death as well as he did during his life so though we dye and depart this world yet we should leaue that example or those bookes or those workes behinde vs which may profite the Church and Common-wealth when wee are dead and buried as much as we did when we liued among them euen as Noah planted a Vineyarde not for himselfe but for the ages to come after Some doe thinke that Noah planted the first Vineyard and drunke the first wine and that there was no vse of grapes before which opinion they are led vnto that they might excuse Noah and mittigate his fault if hee did sippe too deepe of that cup the strength and operation whereof was not knowne vnto him nor vnto any man before but it is not like that the excellent licour and wholesome iuice of the Grape did lye hidde from the world so many hundreth yeres and no doubt but there were Vines from the beginning created with other trees for how coulde Noah plant a Vineyard vnles he had slippes of other Vines or Grapes that grew before seeing hee did not create fruites but plant fruites as we doe For this is principally to be noted that so soone as he had opportunitie to doe good he omitted no time but presently after the floud was gone and the earth beganne to drie hee plied it with seedes and wrought it till hee sawe the fruites of his labour By this we learne to omit no occasion to doe good but whensoeuer wee may doe good to count it sinne if we doe it not But if we be so exercised then all our workes shall prosper like the Vineyard of Noah because the fruite of the Vine dooth cheere the countenaunce and glad the heart of man Therefore some haue gathered vpon the planting of this Vineyard a signification of gladnesse and thankefulnesse in Noah for his late deliuerance as the Iewes by their solemne feastes did celebrate the memoriall of some great benefite but I rather iudge that God would haue vs see in this example what men did in those daies and how we are degenerate from our parents that wee may prepare against the fire as Noah prepared against the water This is worthie to bee noted too that God did not so regarde his husbandrie but that hee had an eye to his drunkennes and speakes of his fault as wel as his vertue wherby we are warned that though God blesse vs now while wee remember him yet hee will chasten vs so soone as we forget him though we be in good name now infamie will arise in an houre though we be rich at this present pouertie may come suddainely though we be well while wee are here yet we may fall sicke before night euen as Noah is praysed in one verse and dispraysed in another euen now God commends him for his lowlines and now discommends him for his drunkennesse as though he had forgot all his righteousnes so soone as he sinned would cal in his praise againe This was to shew that Noah was not saued from the floud because hee deserued to be saued but because God had a fauour vnto him for he which was not drowned with water was drowned after with Wine As the Pharisies when they had doone well were proud of it and lost their reward so when Noah had done a good worke hee spotted it with sinne and was dispraised where hee was praised as though God repented him that he commended him He planted well but he drunke not well therefore that which was good did him hurt then seeing hee was trapped with a good worke whatsoeuer we doo we may remember how easie it is to sinne if wee misse in the matter or in the manner or time or the place or the measure as Noah did He which planteth the vineyard is worthy to taste of the grape but if thou haue found honnie saith Salomon eate not too much least thou surfet So if thou haue found Wine drinke not too much least thou surfet A little Wine is better than a great deale and if thou wilt follow the Apostles counsell thou must drinke it but for thy stomacks sake least that happen to thee which thou shalt heare of this noble Patriarch Though he was neuer so righteous before GOD and men though hee escaped the destruction which lighted vppon all the worlde though hee had all the foules of the ayre and beastes of the land at his commaund though hee passed the pilgrimage of man nine hundreth yeares yet Noah was but a man so auncient so righteous so mightie so happie Noah shewed himselfe but a man for drinking the Wine which himselfe had planted hee was drunken This is Noahs fault he was drunken with his owne Wine as Lot was defiled with his owne daughters If Cham his sonne had taken too much and stript himselfe as his father did the holy Ghost would scarce haue spoken of it because hee was a man of no note but when the father forgat himselfe and gaue this offence marke the manner of the holy Ghost as though he would shew you a wonder hee displayeth Noahs drunkennesse
tables too another smackes of eloquence and hee gapes for a phrase that when he commeth to his ordinarie he may haue one figure more to grace and worship his tale another is male-content and he neuer pricketh vp his eares till the Preacher come to gird agaynst some whom he spiteth and when the Sermon is done hee remembreth nothing which was sayd to him but that which was spoken agaynst other another commeth to gaze about the Church he hath an euill eye which is still looking vpon that from which Iob did auert his eye another commeth to muze so soone as hee is set hee falleth into a browne studie sometimes his minde runnes on his market sometimes of his iourney sometimes of his suite sometimes of his dinner sometimes of his sport after dinner and the Sermon is done before the man thinke where he is another commeth to heare but so soone as the Preacher hath sayd his prayer he falles fast a sleepe as though he had been brought in for a corps the Preacher should preach at his funerall This is the generation of hearers is not the saying of Christ fulfilled now Hearing you heare not because wee heare and heare not like a couetous churle which goeth by a begger when he cryeth in Christes name for reliefe and heareth him crye but will not heare him because he craueth that which he will not part with May we not say againe with Christ What went ye out to see rather then What went ye out to heare seeing ye remember that which ye see and forget all which ye heare So you depart from our sermons like a slidethrifts purse which will hold no money and as you goe home one saith he doth not edifie another saith I cannot profit by him another saith he keeps not to his text another saith he speaks not to the heart as if the ground should cōplaine of the seede which will not receiue the seede Is not this the cause why your Preachers about the Citie care not how they preach because their flockes haue no care to heare Is not this the cause why God doth not heare vs because we wil not heare him Is not this the cause why ye are such Doctors in the world and such Infants in the Church Yee learned your trade in seauen yeares but you haue not learned religion in all your yeares Can you giue any reason for it but this you marked when your master taught you your trade because you should liue by it but you marked not when the Preacher taught you religion because you do not liue by it Come now to the daunger by hearing amisse Christ saith Take heed how you heare In Deut. 4. it is said Take heede how ye forget that which yee heare This Take heede awaies goeth before some daunger therefore as Paul saith that men receiue the Sacrament to their saluation or to their damnation 1. Cor. 11. so Christ saith that men heare the Word to their saluation or to their damnation The word which I haue spoken shall iudge you in the latter day Ioh. 12. It is called the sauour of life because it saueth and it is called the sauour of death because it condemneth An euill eye ingendreth lust an euil tongue ingendreth strife but an euil eare makes an heretike and a scismatike and an Idolater This carelesse hearing made GOD take away his worde from the Iewes therefore you may heare the word so as it may bee taken from you as the talent was from him that hid it for GOD will not leaue his pearles with swine but as he saith What hast thou to doe to take my words in thy mouth seeing thou hatest to bee reformed So he will say what hast thou to doe to take my word in thy eare seeing thou hatest to be reformed If any of you goe away no better then you came you are not like hearers but like cyphers which supplie a place but signifie nothing so you take a roume but learne nothing and they which are cyphers in the house of GOD shall bee cyphers in the kingdome of GOD. Therefore if thou haue an euill eye and an euill tongue and an euill hand and an euill foote yet haue not an euill eare too for then all is euill because the eare must teach all If the eare hearken to euill then the heart must learne euill Therefore an euill eare is compared vnto a bad Porter which lets in euery one in a gay coat though hee bee neuer so bad and keepes out him that goes bare though he be neuer so good so an euil eare lets al that is euil enter into the hair but al that is good shuts the dore against it lest it should set the spirit the flesh at variance Oh if the Adder had not stopped his eare how lōg since had he bin charmed But the shortest time in Gods seruice is the lōgest time in al the day The beast came to the Arke to saue thēselues men wil not come to the Church to saue thēselues It is too far saith Ieroboā but it were not too far if Ieroboā were not vnwilling One thing is necessary and all vnnecessaries are preferred before it The gretest treasure in the world is most despised the Star which should lead vs to Christ the Laddder which shuld moūt vs to heauē the Water that shuld clense our leprosie the Māna that should refresh our hūger the booke that we should meditate on day night lieth in our windows no mā readeth it no man regardeth it the loue of God the loue of knowledge the loue of saluation is so cold that we will not reade ouer one book for it for al we spēd so many idle times while we liue If Samuel had thought that God had spoken to him he would not haue slept but because he thought it was not God but Eli therefore he slept so because you remēber not y t it is God which speaks therefore you mark not but if you remēbred Christs saying He which heareth you heareth me he which despiseth you despiseth me you would heare the voyce of y t Preacher as you would heare the voyce of God Surely beloued we know no other way to saue you nor our selues if we did how wretched were we to keepe it frō you which haue no other calling but to shew you the way of saluatiō If this be the way no other if this be shewē you no other yet you will not take it but chuse another then are you not condēned by any other but you condemne your selues He which wil not heare is worse then Herod for as bad as he was yet it is said of him that he heard Iohn Nay euen those whō our Sauiour Christ in the Parable before this text compareth to the barren the stonie and the thornie ground were al hearers therfore he which wil not heare is worse thē any groūd It is said of Saul that though he were
note in thy minde as the preacher goeth and after before thou doest eate or drinke or talke or any thing else repeate all to thy selfe I doe know some in the Vniuersitie which did neuer heare good Sermon but assoone as they were gone they 〈◊〉 it thus and learned more by this as 〈◊〉 sayd then by their reading and studie for recording that which they had heard when it was fresh they could remember all and hereby got a better facilitie in preaching then they could learne in bookes The like profite I remember I gained when I was a scholler by the like practise The Philosophers and Orators that haue written such volumes haue left in their writings that this was the keeper of their learning like the bagge which beareth the treasures Therefore I may say with Christ that the wicked are wiser then Christians for the Orators and Philosophers vsed this helpe in hearing of earthly things and wee will not vse it in hearing of heauenly things The onlie cause why you forget so fast as you heare and of al the sermons which you haue heard haue scarce the substance of one in your hearts to comfort or counsaile you when you haue neede is because you went from Sermon to dinner and neuer thought any more of the matter as though it were enough to heare like sieues which hold water no longer then they are in the Riuer What a shame is this to remember euerie clause in your Lease and euery poynt in your Fathers will nay to remember an old tale so long as you liue though it bee long since you heard it and the lessons which ye heare now will bee gone within this houre that you may aske what hath stollen my sermon from me Therefore that you may not heare vs in vaine as you haue heard others my exhortation vnto you is to recorde when you are gone that which you haue heard If I could reach you a better way I would but Christs Disciples vsed this way when their thoughts ranne vpon his speech and made them come againe to him to aske the meaning the Virgine his Mother vseth this way when shee pondered his sayings and laide them vp in her heart the good hearers of Beroea vsed this waye when they carried Pauls Sermon home with them that they might examine it by the Scriptures This difference is noted between Iacob and his sonnes when Ioseph vttered his dreame his brethren gaue no regarde to it but it is sayd that Father Iacob noted the saying Therefore this must needes be an excellent way For if Ioseph and Marie and Christes Disciples should speake vnto you as I doe and shewe you a way to heare they would shewe you the same way that they vsed themselues You cannot tell how much it will profite you vntill you practise it doe but trie it one moneth and if you loue knowledge I am sure you will vse it while you liue But if you will not vse it for all that can bee said truely you shall be like the olde women which S. Paul speakes of which were alwaies learning and were neuer the wiser This is our first lesson vnto you Take heede how you heare I may say now Take heede how you reade too For there are bookes abroad like Ismaels scoffes like Rabshekeh his railings like the songs which were made against Dauid which may write for the title of their Bookes Fooles in print If Hiel had not built Iericho againe these might bee fit worke-men for such a frame If you must Take heede how you heare then we must take heede how wee preach for you heare that which wee preach Therefore Paul putteth none amongst the number of Preachers but they which cut the Worde aright that is in right wordes in right sense and in right methode and because none can doe this without studie and meditation therefore he teacheth Timothie to giue attendance to Doctrine that is to make a studie and labour of it for as Paul saith that in Peters Epistles there bee many things hard to vnderstand so in Pauls Epistles and Iohns Epistles and Iames Epistle there bee many hard things too which Dauid before called The wonders of the Lawe and Paul calleth The mysterie of saluation and Christ calleth A Treasure hid in the ground Therefore Salomon confesseth that he studied for his Doctrines Eccl. 12. 10. Although hee was the wisest and learnedst man that euer was yet he thought that without studie he could not doe much good Daniel was a Prophet and yet he desired respite to interpret Nabuchadnezzars Dreame Is the Scripture lighter then a Dreame that we should interpret it without meditation It seemes then that Salomon and Daniel would not count them Sermons which come foorth like vntimely births from vncircumcised lips and vnwashen hands as though they had the spirit at commandement Wheate is good but they which sell the refuse thereof are reproued Amos. 8. 6. So preaching is good but this refuse of preaching is but like swearing for one takes the name of God in vaine and the other takes the word of God in vaine As euery sound is not musicke so euery Sermon is not preaching but worse then if he should reade an Homily For if Iames would haue vs consider what wee aske before wee come to pray much more should we consider before we come to preach for it is harder to speake Gods words then to speak to God Yet there are preachers risen lately vp which shrowde euery absurd sermon vnder the name of the simple kinde of teaching like the Popish Priests which made ignorance the mother of deuotion but indeede to preach simply is not to preach vnlearnedly nor confusedly but plainly and perspicuously that the simplest which doth heare may vnderstand what is taught as if he did heare his name But if you will know why many preachers preach so barely loosely simply it is your owne simplicitie which makes them thinke that if they goe on and say something all is one and no fault will be found because you are not able to iudge in or out and so because they giue no attendance to doctrine as Paul teacheth thē it is almost come to passe that in a whole Sermon the hearer cannot picke out one note more then he could gather himselfe and many loathe preaching as the Iewes abhorred the sacrifice for the slubbering Priests which cared not what they offered and the greater sort imagine that there is no more wisedome in the word of GOD then their teachers shewe out of it What a shame is this that the preachers should make preaching bee despised In the 48. of Ieremiah there is a curse vpon them which doe the businesse of the Lord negligently if this curse doe not touch them which do the chiefest businesse of the Lord negligently it cannot take holde of any other Therefore let euery preacher first see how his notes dooth moue himselfe and then he shall haue comfort to
giues his sentence that all is vanitie Christ like a Mediatour concludes vpon it that there is but one thing necessarie therefore let our sentence be like theirs For sure if wee had Salomons repentance we should see such an image of vanity before vs as would make vs crie againe and againe as often as Salomon Vanitie of vanities vanitie of vanities and all is vanitie What a sweet sentence is this from a King who may liue as they list by authority to say that all is vanitie Oh that we might heare Kinges speake so againe for it is a speech which had neede of some to countenance it for none are counted vaine now but they that speake against vanitie Then Salomon cryed it but now we must whisper it You may see how times are changed Once this was sounde diuinitie now it is flat railing to say that all is vanitie is euen the vpshot of a disturber If ye aske the Athiest or Epicure or these rogish plaiers what is a disturber you shall see that they will make Salomon one because he speaketh against vanitie for this is their definition hee which will not allowe men to prophane the Saboth but saith that Cardes dice stage plaies Mai-games May poales May fooles and Morris-dauncers are vanitie is a pratler a disturber and an Arch-pustan by the lawe which the Iewes had to kil Christ The reason is because men cannot abide to be controlled of their pleasures Therefore they hold it is an offence to speake against their sports or their customs or their follies or their pleasures or their titles or their toyes and they which woulde not be counted precise in these times must take heede that they goe not so farre as Salomon to tearme all Vanitie But they must say that the vanities of great men are necessarie recreations the vanities of the people are meanes to make vnitie Greater bookes are written to maintaine this than Salomon made to refute it so they haue made their wit and their learning Vanitie and are vaine in Printe But they that would knowe nowe of what standing such precise reproouers are and how ancient this reproofe is may see heere that if this bee a crime to call Vanitie Vanitie the wisest man that euer was before Christ was herein criminate not when hee strayed but when hee repented in his best minde when he became like a Preacher he preached this first Vanitie of vanities all is vanitie yet many had rather trie it with Salomon then beleeue it of Salomon and while they are wondring with him some are taken out of their way and cut shorte of the time which they set to repent from others God taketh away his grace so they neuer returne because their guide is gone This the holie Ghost pointed at when he saith They followed vanitie became vaine shewing that the things wee followe will make vs like themselues and lead vs whether they belong to heauen or hell In Rom. 8. 20. vanitie is put for destruction but it is neuer put for saluation If other creatures are subiect to a kinde of destruction for the sinne of man as Paul sheweth what destruction shall light vpon man for his owne sinne Therefore let our sentence runne with Salomon Vanitie of vanities all is vanitie Wee coulde affoord the worlde better wordes and fairer titles than Vanitie of vanities but call it what we will Salomon shewes what it is and what we will say in the end when we haue tried it then Vanitie of vanities yet it is comfort of comforts glory of glories and life of liues But as Laban shewed himselfe at parting so at parting you shall see how it will serue you They seeme pleasant vanities and honest vanities and profitable vanities but Dauid cals them deceiptfull vanities Ionas comes after cals them lying vanities that is which promise pleasure and profite and all but deceiue all when they should performe They play Laban which gaue Leah for Rachel If they be lying vanities and deceiptfull vanities then are they wofull miserable vanities Therefore if we be not come to Salomons conclusion to thinke that All is vanitie it is because our owne vanitie will not suffer vs to see the vanitie of other things When we haue proued like Salomon as fast as euery man groweth in knowledge and experience so he beginnes to crie vanitie and after Vanitie of vanities and at last All is vanitie so wee contemne not all at once but one sin after another one pleasure after another till at last we count All is vanitie and then we are come home with Salomon and may be Preachers vnto other Thus I haue shewed vnto you as it were a limme of vanitie you may looke about you and see the whole bodie for if she be any where in this land this is her pontisical seat where she is neuer nonresident now I will leaue you to examine these sayinges whether all things haue not beene in vaine vnto you yet If they haue been vaine to you and yet are good in their owne nature then think how vaine you are who haue turned so many good things to vanitie Yet to set you in the way before I ende I will answer them which aske if All things be vanitie As Salomon saith Tell vs what wee should choose that we be not vaine Christ saith that one thing is necessarie Is Salomon contrary to Christ No therefore one thing Salomon excepts too to feare God keepe his commandements Therefore if all be vaine but this let the Tempter take thee vp againe and shewe thee the Kingdomes of the world when hee saith All these will I giue thee thou maist say All these I contemne for all is vaine What then Turne away my eies saith the Prophet Dauid and my eares my heart too from vanitie Trie and proue thou no longer for Salomon hath proued for thee it is better to beleeue him than trie with him Therefore now it remaineth that as they brought forth their vaine bookes ofter Pauls preaching cast them into the fire so ye should cast out all your vanities this day and sacrifice them to God for they haue been your Idols therefore burie them as Iacob did the Idols that neuer man saw them after And as God gaue Iob other children so they will giue you other pleasures feare not that your ioyes will goe way with your vanities as many thinke they shall neuer bee merry againe if they should be cōuerted to religion But as Dauid daunced before the Arke as merily as Herodias daunced before the King so knowe vndoubtedlie that the righteous finde more ioy in goodnes than euer the wicked found in filthines Nay saith Dauid more than they can finde in riches or honours when their wheate and wine abound As a horse is a vaine thing to saue a man so all these things are too vaine to make a man happie I appeale to your selues
the spirit but they which seeme to haue it For if Christ woulde take from them which haue as he giueth to them which haue hee woulde not say they which seeme to haue at his taking no more then he sayd it at his giuing So we haue a comfort in this terrour like the Honey which Sampson found in the Lions iawes for if God will take from none but them which seeme to haue then we neede not feare vnlesse we be hypocrites for the threatning is made to none but them which seeme Secondly this speech doth shewe that many haue that shew of holinesse which Paul speaketh of wherewith they would deceiue God and deceiue themselues you haue Pilate washing his hands in hypocrisie as well as you haue Dauid washing his hands in innocencie you haue the Sichemits with their circumcision as well as the Israelites with their circumcision you haue the Sadduces with their doctrine as well as the Apostles with their doctrine you haue the Pharisie with his prayer as well as the Publican with his prayer you haue the Pythonist-with her confession as well as Peter with his confession you haue the Exorcists with their Iesus as well as Paul with his Iesus you haue Sathan with his scripture as well as Christ with his scripture you haue Iudas with his kisse as well as Ionathan with his kisse you haue Caine with his sacrifice as well as Abel with his sacrifice you haue Esau with his teares as well as Marie with her teares you haue Achitophel with his wisedome as well as Salomon with his wisedome you haue Zedechia with his spirit as well as Eliah with his spirite you haue Iesabel with her fasts as well as Anna with her fasts you haue the harlot with her vowes as well as Iacob with his vowe Of all these this scripture is fulfilled That which they seemed to haue was taken from them This is the first note the verie shewe of goodnesse shall bee taken from them which haue not goodnesse it selfe lest men should content themselues with shewes and shadowes Christ saith That which he seemeth to haue shall be taken from him As if he should say take away his Talent and his napkin too that hee may not seeme to haue a Talent As Moses saith I will not leaue a hoofe behinde Thou shalt not seeme iust nor wise nor houest but I will make thee as naked to men as Adam was to me Euen as the Fig-tree because it had no fruit was spoyled of his leaues which shewed like fruit so they which haue made shipwracke of honestie shall make shipwracke of credite too Their name shall goe with a brand vpon it like Caine the murderer Achan the theefe Absolon the rebell Magus the sorcerer Iudas had for his title Iudas which betrayed the Lord Acts. 1. Ieroboam had for his title Ieroboam which made Israel to sinne Demas had for his title Demas which imbraced the world Marke how sinne doth persecute and vexe the sinner Indeede Demas had imbraced the worlde but hee would not haue all the worlde to knowe it but see first how God makes Paul to knowe it and after hee makes him to proclaime it that now Demas is not onely an hypocrite but knowne to be an hypocrite like a Rogue which is burned in the eare When Ieroboams wife came to the Prophet to enquire of her sonne she disguised her selfe because she would not bee knowne yet the Prophet knewe her for so soone as she knockt at the doore he called cometh Ieroboams wife so though men disguise themselues with sober countenances and holy speeches and honest cōpanie because they would not be knowne yet when GOD seeth an hypocrite he will pull his vizard from his face as Adam was stript of his figge leaues and shew the Anatomie of his hart as though his life were written in his forehead and he shal maruaile how men know that which he scarce though◠had been knowne to God Thus hee which hath made the daye can bring forth thy righteousnesse like the light hee which hath made the night can bring forth thy wickednesse like the darke Therefore Salomon saith The candle of the wicked shall be put out That is the least light that he hath shall be quenched Prou. 15. Thus you see how God will increase your gifts if you vse them and how hee will decrease them if you vse them not Now let vs pray that he will teach vs this vse that we may receiue his blessing FINIS The Magistrates Scripture Psalm 82. 6. 7. 6 I haue sayd ye are Gods and ye all are the children of the most highest 7 But ye shall dye as a man and ye Princes shall fall like others I May call this text The Magistrates Scripture Considering the state of Kings and gouernours howe much good they might doe how little they performe God becomes a remembrancer vnto them And first shewes what a high calling Princes and Rulers haue and then lest they should be proud of it and make their Magistracie a chaire of ease he turnes vpon them againe as though hee had another message vnto them and tels them that though they be aboue other yet they shall die like other and though they iudge here yet they shal be iudged hereafter and giue account of their Stewardship howe they haue gouerned as straight as their subiects how they haue obeyed A good Memorandum for all in authoritie so to deale in this kingdome that they lose not the Kingdome to come I haue said ye are Gods c. How can he cal them Gods which calles himselfe the onely God and saith There are no more Gods but hee Esa 44. 5. and 45. 21. I haue made thee Pharao his God saith God to Moses Exod. 7. 1. because he had giuen him power to speake vnto Pharao in his name and to execute his iudgements vpon him so hee calleth Magistrates Gods because hee hath giuen them power to speake to the people in his name and to execute his iudgements vpon them Out of this name Rulers may learne howe to gouerne and subiects how to obey As the inferiour Magistrates doe nothing but as the superiour Magistrate prescribeth so they which rule vnder God for God must rule by the prescript of God and doe nothing but as their conscience tels them that God would doe himselfe Therefore they which vse their power agaynst GOD which beare the person of GOD and execute the will of the Diuell which make lawes against Gods Law be enemies to his seruants are worse than Balaam which would not curse whome God blessed and so much as in them lyeth make God a lyar because they cannot so wel be called Gods as diuels such Gods goe to hell I haue sayd ye are Gods c. First this name enformes vs what kinde of Rulers and Magistrates we should choose those which excell all other men like Gods amongst men For a king should be a man after Gods owne heart like