either by fauour or wages few seruants and therefore few sons It is great fauour in God and great honour to me that he will vouchsafe to make me the lowest drudge in his family which place if I had not and were a Monarch of men I were accursed I desire no more but to serue yet Lord thou giuest me more to be thy sonne I heare Dauid say Seemeth it a small matter to you to be the sonne in law to a King What is it then oh what is it to bee the true adopted sonne of the King of glory Let me not now say as Dauid of Saul but as Sauls grand-childe to Dauid Oh what is thy seruant that thou shouldest looke vpon such a dead dogge as I am 22 I am a stranger here below my home is aboue yet I can thinke too well of these forraine vanities and cannot thinke enough of my home Surely that is not so farre aboue my head as my thoughts neither doth so farre passe me in distance as in comprehension and yet I would not stand so much vpon conceiuing if I could admire it enough but my straight heart is filled with a little wonder and hath no roome for the greatest part of glorie that remaineth O God what happinesse hast thou prepared for thy chosen What a purchase was this worthy of the bloud of such a Sauiour As yet I doe but looke towards it afarre off but it is easie to see by the outside how goodly it is within Although as thine house on earth so that aboue hath more glorie within than can be bewrayed by the outward appearance The outer part of thy Tabernacle here below is but an earthly and base substance but within it is furnished with a liuing spirituall and heauenly guest so the outer heauens though they bee as gold to all other materiall creatures yet they are but drosse to thee yet how are euen the outmost walls of that house of thine beautified with glorious lights whereof euery one is a world for bignesse and as an heauen for goodlinesse Oh teach me by this to long after and wonder at the inner part before thou letst me come in to behold it 23 Riches or beautie or what-euer worldly good that hath beene doth but grieue vs that which is doth not satisfie vs that which shall be is vncertaine What folly is it to trust to any of them 24 Securitie makes worldlings merry and therefore are they secure because they are ignorant That is onely solid ioy which ariseth from a resolution when the heart hath cast vp a full account of all causes of disquietnesse and findeth the causes of his ioy more forcible thereupon setling it selfe in a staied course of reioicing For the other so soone as sorrow makes it selfe to be seene especially in an vnexpected forme is swallowed vp in despaire whereas this can meet with no occurrence which it hath not preuented in thought Securitie and ignorance may scatter some refuse morsels of ioy sawced with much bitternesse or may be like some boasting house-keeper which keepeth open doores for one day with much cheere and liues staruedly all the yeere after There is no good Ordinarie but in a good conscience I pittie that vnsound ioy in others and will seeke for this sound ioy in my selfe I had rather weepe vpon a iust cause than reioice vniustly 25 As loue keepes the whole Law so loue onely is the breaker of it being the ground as of all obedience so of all sinne for whereas sinne hath beene commonly accounted to haue two roots Loue and Feare it is plaine that feare hath his originall from loue for no man feares to lose ought but what hee loues Here is sinne and righteousnesse brought both into a short summe depending both vpon one poore affection It shall be my onely care therefore to bestow my loue well both for obiect and measure All that is good I may loue but in seuerall degrees what is simply good absolutely what is good by circumstance onely with limitation There be these three things that I may loue without exception God my neighbour my soule yet so as each haue their due place My body goods fame c. as seruants to the former All other things I will either not care for or hate 26 One would not thinke that pride and base-mindednesse should so well agree yea that they loue so together that they neuer goe asunder That enuie euer proceeds from a base minde is granted of all Now the proud man as he faine would bee enuied of others so he enuieth all men His betters he enuies because he is not so good as they he enuies his inferiours because he feares they should proue as good as he his equals because they are as good as he So vnder bigge lookes he beares a base minde resembling some Cardinals Mule which to make vp the traine beares a costly Port-mantle stuffed with trash On the contrary who is more proud than the basest the Cynicke tramples on Platoes pride but with a worse especially if he be but a little exalted wherein wee see base men so much more haughtie as they haue had lesse before what they might be proud of It is iust with God as the proud man is base in himselfe so to make him basely esteemed in the eies of others and at last to make him base without pride I will contemne a proud man because he is base and pitie him because he is proud 27 Let me but haue time to my thoughts but leisure to thinke of Heauen and grace to my leisure and I can be happy in spight of the world Nothing but God that giues it can bereaue me of grace and he will not for his gifts are without repentance Nothing but death can abridge me of time and when I begin to want time to thinke of heauen I shall haue eternall leisure to enioy it I shall be both waies happie not from any vertue of apprehension in mee which haue no peere in vnworthinesse but from the glorie of that I apprehend wherein the act and obiect are from the author of happinesse He giues me this glorie let me giue him the glorie of his gift His glory is my happinesse let my glorie be his 28 God bestowes fauours vpon some in anger as he strikes othersome in loue The Israelites had better haue wanted their Quailes than to haue eaten them with such sawce And sometimes at our instancie remouing a lesser punishment leaues a greater though insensible in the roome of it I will not so much striue against affliction as displeasure Let me rather be afflicted in loue than prosper without it 29 It is strange that we men hauing so continuall vse of God and being so perpetually beholding to him should be so strange to him and so little acquainted with him since wee account it a peruerse nature in any man that being prouoked with many kinde offices refuses the familiaritie of a worthy friend which doth still seeke it and hath
name of God may blesse them The prayers which accompany this solemnitie are parts of Gods worship not the contract it selfe This is a mixt action therefore compounded of Ecclesiasticall and ciuill imposed on the Minister not vpon necessity but expedience neither essential to him but accidentally annexed for greater conuenience These two friuolous grounds haue made your cauill either very simple or very wilfull SEP Your Court of faculties from whence your dispensations and tolerations for Non-residency and Plurality of Benefices are had together with your commuting of Penances and absoluing one man for another Take away this power from the Prelates and you maime the Beast in a limme SECTION XXXIX SEE if this man be not hard driuen for accusations when he is faine to repeate ouer the very same crime Commutation of Penance in our Church which he had largely vrged before All the world will know that you want variety when you send in these twice-sod Coleworts Somewhat yet we finde new Commutation of Penance Our Courts would tell you that here is nothing dispenced with but some ceremony of shame in the confession which in the greater sort is exchanged for a common benefit of the poore into a pecuniary mulct yet say they not so as to abridge the Church of her satisfaction by the confession of the offender and if you grant the Ceremony deuised by them why doe you finde fault that it is altered or commuted by them As for Absolution you haue a spite at it because you sought it and were repulsed If the censures be but their owne so you hold why blame you the managing of them in what maner seemes best to the authors This power is no more a limme of the Prelacy than our Prelacy is that Beast in the Reuelation and our Prelacy holds it selfe no more S. Iohns beast then it holds you S. Pauls beast Phil. 3.2 Sep. In your High Commission Court very absolute where by the Oath Ex Officio men are constrained to accuse themselues of such things as whereof no man will or can accuse them what necessity is laid vpon men in this case let your prisons witnesse SECTION XL. Oath Ex officio I Aske of Auricular Confession you send me to our High Commission Court these two are much alike But here is also very absolute necessity of confession True but as in a case of iustice not of shrift to cleare a truth not to obtaine absolution to a bench of Iudges not to a Priests eare Here are too many ghostly Fathers for an auricular confession But you will mistake it is enough against vs that men are constrained in these courts to confesse against themselues why name you these courts onely Euen in others also oathes are vrged not onely ex officio mercenario but noâ—ili The honorablest Court of Star-chamber giues an oath in a criminall case to the defendant So doth the Chancery and Court of Requests Shortly to omit forraine examples how many instances haue you of this like proceeding in the common Lawes of this Land But withall you might learne that no Enquiry Ex officio may be thus made but vpon good grounds D. Cosâ—â—s his Apol. as Fame Scandall vehement presumption c. going before and giuing iust cause of suspicion Secondly D. Auâ—r determ de Iurâ—â—â—rando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 5.12 Icsh 7.19 1 Sam. 14 43. G. Iohns M. Crud Trouble at Amsterd p. 132. Non potest quis in vna causa eodem momâ—nto duas portarepersonas vt in eodem iudicio accusator sit iudâ—â— Optat. 〈◊〉 7. that this proceeding is not allowed in any case of crime whereby the life or limmes of the examined party may be indangered nor yet where there is a iust suspition of future periury vpon such enforcement Thus is the suspected wife vrged to cleare hâ—â— honesty by oath Thus the Master of the house must cleare his truth Exod. â—â— 8 Thus Aâ—â—an and Ionathan were vrged to be their owne accusers though not by oath But if perhap◠〈…〉 Iusticer in their proceedings must this b◠〈…〉 petty-Courts at ho◠〈…〉 onely to the Commission Court of England but to the Inquisition of Spaine See 〈◊〉 your Pastor defending himselfe to be both an accuser and Iudge in the same cause See their proceedings Ex Officio without commission and if your prisons cannot witnesse it your excommunications may SEP Though you haue lost the Shrines of Saints yet you retaine their daâ—es and those holy as the Lords day and that with good profit to your spirituall carnall Courts from such as pâ—â—fane them with the least and most lawfull 〈◊〉 notwithstanding the liberty of the siâ— dayes labour which the Lord hath giuen and as much would the Masters of these Courts bee stirred at the Casting of these Saints dayes out of the Calender 〈◊〉 were the Masters of the possessed maid when the Spirit of diuination was cast out of her Act. 1â— 19 SECTION XLI WEe haue not lost but cast away the Idolatrous shrines of Saints Holy-dayes how obserued in the Church of England their daies we retaine theirs not for worship of them which our Church condemneth but partly for â—ommoâ— oration of their high deserts and excellent examples partly for distinction indeed therefore Gods dayes and not theirs their praises redound to him shew vs where we implore them where wee consecrate daies to their seruice The maine end of Holy-daies is for the seruice of God and some Socr. l. 5. c. 21. Est 9.17 Nehe. 12.27 1 Mac. 4.29 Iohn 10.13 Aug. Ep. 44. Scias à Christianis Catholicis nullum coli mortuorum nihil denique vt numen adâ—rari quod fit factum condituâ—â— Ã Deo Quae tolo orbe terrarum c. sicuti quoque Domini passio resurrectio in coelum ascensus aduentus Spiritus sancti anniuersar à solemnitate câ—â—ebrantur Aug. Epist 118. Churches of France and Flanders in Harâ— confess Th Whites Discouer p. 1â— as Socrates sets downe of old quo se à láborum conteâ—â—ione relaxâ—â—â— for relaxation from labour and if such daies may be appointed by the Church as were the Holy daies of Pâ—rim of the dedication of the wall of Ierusalem the dedication of the Temple whose names should they rather beare though but for meere distinction than the blessed Apostles of Christ But his is a colour onely for you equally condemne those dayes of Christs Birth Ascension Circumcision Resurrection Anunciation which the Church hath beyond all memory celebrated what then is our fault Wee keepe these holy as the Lords day in the same manner though not in the same degree Indeed we come to the Church and worship the God of the Martyrs and Saints is this yet our offence No but we abstaine from our most lawfull labour in them True yet not in conscience of the day but in obedience to the Church If the Church shall indict a solemne Fast doe you not hold
harsh which also holds no lesse in the actiuities of the hand And if it happen that one man be qualified with skill of diuers trades and practise this varietie you shall seldome finde such one thriuing in his estate with spirituall gifts it is otherwise which are so chained together that who excels in one hath some eminencie in more yea in all Looke vpon faith shee is attended with a Beuie of Graces Hee that beleeues cannot but haue hope if hope patience Hee that beleeues and hopes must needs finde ioy in God if ioy loue of God hee that loues God cannot but loue his brother his loue to God breeds pietie and care to please sorrow for offending feare to offend his loue to men fidelitie and Christian beneficence Vices are seldome single but vertues goe euer in troupes they goe so thicke that sometimes some are hid in the crowd which yet are but appeare not They may bee shut out from sight they cannot be seuered 8 The Heauen euer moues and yet is the place of our rest Earth euer rests and yet is the place of our trouble Outward motion can be no enemie to inward rest as outward rest may well stand with inward vnquietnesse 9 None liue so ill but they content themselues in somewhat Euen the begger likes the smell of his dish It is a rare euill that hath not something to sweeten it either in sense or in hope Otherwise men would grow desperate mutinous enuious of others weary of themselues The better that thing is wherein we place our comfort the happier wee liue and the more we loue good things the better they are to vs. The worldlings comfort though it be good to him because hee loues it yet because it is not absolutely and eternally good it failes him wherein the Christian hath iust aduantage of him while he hath all the same causes of ioy refined and exalted besides more and higher which the other knowes not of the worldling laughs more but the Christian is more delighted These two are easily seuered Thou seest a goodly picture or an heape of thy gold thou laughest not yet thy delight is more than in a iest that shaketh thy spleene As griefe so ioy is not lesse when it is least expressed 10 I haue seene the worst natures and most depraued minds not affecting all sinnes but still some they haue condemned in others and abhorred in themselues One exclaimes on couetousnesse yet he can too well abide riotous good fellowship Another inueighs against drunkennesse and excesse not caring how cruell hee bee in vsurie and oppression One cannot endure a rough and quarrelous disposition yet giues himselfe ouer to vncleane and lasciuious courses Another hates all wrongs saue wrong to God One is a ciuill Atheist another a religious Vsurer a third an honest Drunkard a fourth an vnchaste Iusticer a fift a chaste Quarreller I know not whether euery Deuill excell in all sinnes I am sure some of them haue denomination from some sinnes more speciall Let no man applaud himselfe for those sinnes he wanteth but condemne himselfe rather for that sinne he hath Thou censurest another mans sinne hee thine God curseth both 11 Gold is the heauiest of all metals It is no wonder that the rich man is vsually carried downeward to his place It is hard for the soule clogged with many weights to ascend to heauen It must be a strong and nimble soule that can carrie vp it selfe and such a load yet Adam and Noah flew vp thither with the double Monarchie of the world the Patriarkes with much wealth many holy Kings with massie Crownes and Scepters The burden of couetous desires is more heauie to an emptie soule than much treasure to the full Our affections giue poize or lightnesse to earthly things Either abate of thy load if thou finde it too pressing whether by hauing lesse or louing lesse or adde to thy strength and actiuitie that thou maiest yet ascend It is more commendable by how much more hard to climbe into heauen with a burden 12 A Christian in all his waies must haue three guides Truth Charitie Wisdome Truth to goe before him Charitie and Wisdome on either hand If any of the three bee absent he walkes amisse I haue seene some doe hurt by following a truth vncharitably And others while they would salue vp an errour with loue haue failed in their wisdome and offended against iustice A charitable vntruth and an vncharitable truth and an vnwise menaging of truth or loue are all to be carefully auoided of him that would goe with a right foot in the narrow way 13 God brought man forth at first not into a wildernesse but a Garden yet then hee expected the best seruice of him I neuer finde that hee delights in the miserie but in the prosperitie of his seruants Cheerefulnesse pleases him better than a deiected and dull heauinesse of heart If wee can be good with pleasure hee grudgeth not our ioy If not it is best to stint our selues not for that these comforts are not good but because our hearts are euill faulting not their nature but our vse and corruption 14 The homeliest seruice that we doe in an honest calling though it be but to plow or digge if done in obedience and conscience of Gods commandement is crowned with an ample reward whereas the best workes for their kinde preaching praying offering Euangelicall sacrifices if without respect of Gods iniunction and glory are loaded with curses God loueth aduerbs and cares not how good but how well 15 The golden infancie of some hath proceeded to a brazen youth and ended in a leaden age All humane maturities haue their period onely grace hath none I durst neuer lay too much hope on the forward beginnings of wit and memorie which haue beene applauded in children I know they could but attaine their vigor and that if sooner no whit the better for the earlier is their perfection of wisdome the longer shall be their witlesse age Seasonablenesse is the best in all these things which haue their ripenesse and decay We can neuer hope too much of the timely blossomes of grace whose spring is perpetuall and whose haruest begins with our end 16 A man must giue thanks for somewhat which he may not pray for It hath beene said of Courtiers that they must receiue iniuries and giue thanks God cannot wrong his but he will crosse them those crosses are beneficiall all benefits challenge thanks yet I haue read that Gods children haue with condition prayed against them neuer for them In good things wee pray both for them and their good vse in euill for their good vse not themselues yet we must giue thanks for both For there is no euill of paine which God doth not nothing that God doth is not good no good thing but is worthy of thanks 17 One halfe of the world knowes not how the other liues and therefore the better sort pittie not the distressed and the miserable enuie not
hath reuenged God of his people God will reuenge his people of him It is no priuiledge to be an instrument of Gods vengeance by euill meanes Though Eglon were an vsurper yet had Ehud been a Traytor if God had not sent him it is onely in the power him that makes Kings when they are once settled to depose them It is no more possible for our moderne butchers of Princes to shew they are imployed by God then to escape the reuenge of God in offering to doe this violence not being imployed What a strange enoyce doth God make of an Executioner A man shut of his right hand either he had but one hand or vsed but one and that the worse and more vnready Who would not haue thought both hands too little for such a worke or if either might haue been spared how much rather the left God seeth not as man seeth It is the ordinary wont of the Almighty to make choyce of the vnlikeliest meanes The instruments of God must not be measured by their owne power or aptitude but by the will of the Agent Though Ehud had no hands he that imployed him had enabled him to this slaughter In humane things it is good to looke to the meanes in diuine to the worker No meanes are to be contemned that God will vse no meanes to be trusted that man will vse without him It is good to be suspicious where is least shew of danger and most appearance of fauour This left-handed man comes with a present in his hand but a dagger vnder his skirt The Tyrant besides seruice lookt for gifts and now receiues death in his bribe Neither God nor men doe alwaies giue where they loue How oft doth God giue extraordinary illumination power of miracles besides wealth and honour where he hates So doe men too oft accompany their curses with presents either least an enemy should hurt vs or that we may hurt them The intention is the fauour in gifts and not the substance Ehuds faith supplies the want of his hand Where God intends successe hee lifts vp the heart with resolutions of courage and contempt of danger What indifferent beholder of this proiect would not haue condemned it as vnlikely to speed To see a maimed man goe alone to a great King in the middest of all his troupes to single him out from all witnesses to set vpon him with one hand in his owne Parlor where his Courtiers might haue heard the least exclamation and haue comne in if not to the rescue yet to the reuenge Euery circumstance is full of improbabilities Faith euermore ouer-lookes the difficulties of the way and bends her eyes onely to the certainty of the end In this intestine slaughter of our tyrannicall corruptions when we cast our eyes vpon our selues wee might well despaire Alasse what can our left hands doe against these spirituall wickednesses But when wee see who hath both commanded and vndertaken to prosper these Holy designes how can we misdoubt the successe I can doe all things through him that strengthens mee When Ehud hath obtayned the conuenient secrecy both of the weapon and place now with a confident forehead hee approches the Tyrant and salutes him with a true and awfull preface to so important an act I haue a message to thee from God Euen Ehuds ponyard was Gods message not onely the vocall admonitions but also the reall iudgements of God are his errands to the world He speakes to vs in raine and waters in sicknesses and famine in vnseasonable times and inundations These are the secondary messages of God if we will not heare the first we must heare these to our cost I cannot but wonder at the deuout reuerence of this Heathen Prince hee sate in his Chaire of State the vnweildinesse of his fat body was such that hee could not rise with readinesse ease yet no sooner doth he heare newes of a message from God but he rises vp from his Throne and reuerently attends the tenor thereof Though hee had no superiour to controll him yet he cannot abide to be vnmannerly in the businesse of God This man was an Idolater a Tyrant yet what outward respects doth hee giue to the true God Eternall ceremonies of piety and complements of deuotion may well be found with falshood in Religion They are a good shadow of truth where it is but where it is not they are the very body of hypocrasie Hee that had risen vp in Armes against Gods people and the true worship of God now rises vp in reuerence to his name God would haue liked well to haue had lesse of his courtesie more of his obedience He lookt to haue heard the message with his eares he feels it in his guts so sharpe a message that it pierced the body and let out the soule through that vnclean passage neither did it admit of any answere but silence and death In that part had he offended by pampering it and making it his god and now his bane findes the same way with his sinne This one hard and cold morsell which hee cannot digest paies for all those gluttonous delicates whereof he had formerly surfeted It is the manner of God to take fearefull reuenges of the professed enemies of his Church It is a maruell that neither any noyse in his dying nor the fall of so grosse a body called in some of his attendants But that God which hath intended to bring about any designe disposes of all circumstances to his owne purpose If Ehud had not come forth with a calme and setled countenance and shut the dores after him all his proiect had been in the dust What had it been better that the King of Moab was slaine if Israel had neither had a messenger to informe nor a Captaine to guide them Now he departs peaceably and blowes a Trumpet in Mount Ephraim gathers Israel and fals vpon the body of Moab as well as he had done vpon the head and procures freedome to his people He that would vndertake great enterprises had need of wisdome and courage wisedome to contriue and courage to execute wisedome to guide his courage and courage to second his wisedome both which if they meet with a good cause cannot but succeed IAEL and SISERA IT is no wonder if they who ere foure-score daies after the Law deliuered fell to Idolatry alone now after foure-score yeers since the Law restored fell to Idolatry among the Canaanites Peace could in a shorter time worke loosenesse in any people And if forty yeeres after Othniels deliuerance they clapsed what maruell is it that in twise forty after Ehud they thus miscarried What are they the better to haue killed Eglon the King of Moab if the Idolatry of Moab haue killed them The sinne of Moab shall be found a worse Tyrant then thir Eglon. Israel is for euery market they sold themselues to Idolatry God sels them to the Canaanites it is no maruell they are slaues if they will be Idolaters After their
incouraged it insults and tyrannizes It was more iust that Israel should rise against Beniamin then that Beniamin should rise for Gibeah by how much it is better to punish offenders then to shelter the offenders from punishing And yet the wickednesse of Beniamin sped better for the time then the honesty of Israel Twise was the better part foyled by the lesse and worse The good cause was sent backe with shame the euill returned with victory and triumph O God! their hand was for thee in the fight thy hand was with them in their fall They had not fought for thee but by thee neither could they haue miscarried in the fight if thou hadst not fought against them Thou art iust and holy in both The cause was thine the sinne in managing of it was their owne They fought in an holy quarrell but with confidence in themselues for as presuming of victory they aske of God not what should be their successe but who should be their Captaine Number and innocence made them too secure I was iust therefore with God to let them feele that euen good zeale cannot beare out presumption and that victorie lies not in the cause but in the God that ownes it Who cannot imagine how much the Beniaminites insulted in their double field and day And now beganne to thinke God was on their side Those swords which had been taught the way into forty thousand bodies of their brethren cannot feare a new encounter Wicked men cannot see their prosperity a piece of their curse neither can examine their actions but the euents Soone after thy shall finde what it was to adde bloud vnto filthinesse and that the victorie of an euill cause is the way to ruine and confusion I should haue feared lest this double discomfiture should haue made Israel either distrustfull or weary of a good cause but still I finde them no lesse couragious with more humility Now they fast and weepe and sacrifice These weapons had beene victorious in their first assault Beniamin had neuer been in danger of pride for ouercomming if this humiliation of Israel had preuented the fight It is seldome seene but that which we doe with feare prospereth whereas confidence in vndertaking layes euen good endeuours in the dust Wickednesse could neuer bragge of any long prosperity nor complaine of the lacke of paiment Still God is euen with it at the last Now he payes the Beniaminites both that death which they had lent to the Israelites and that wherein they stood indebted to their brotherhood of Gibeah And now that both are met in death there is as much difference betwixt those Israelites and these Beniaminites as betwixt Martyrs and Malefactors To die in a sinne is a fearefull reuenge of giuing patronage to sinne The sword consumes their bodies another fire their Cities whatsoeuer became of their soules Now might Rachel haue iustly wept for her children because they were not for behold the men women and children of her wicked Tribe are cut off only some few scattered remainders ran away from this vengeance and lurked in caues and rockes both for feare and shame There was no difference but life betwixt their brethren and them the earth couered them both yet vnto them doth the reuenge of Israel stretch it selfe and vowes to destroy if not their persons yet their succession as holding them vnworthy to receiue any comfort by that sex to which they had been so cruell both in act and maintenance If the Israelites had not held marriage and issue a very great blessing they had not thus reuenged themselues of Beniamin now they accounted the with-holding of their wiues a punishment second to death The hope of life in our posterity is the next contentment to an enioying of life in our selues They haue sworne and now vpon cold bloud repent them If the oath were not iust why would they take it and if it were iust why did they recant it If the act were iustifiable what needed these teares Euen a iust oath may be rashly taken not only iniustice but temerite of swearing ends in lamentation In our very ciuill actions it is a weakenesse to doe that which we would after reuerse but in our affaires with God to checke our selues too late and to steepe our oathes in teares is a dangerous folly Hee doth not command vs to take voluntary oathes he commands vs to keepe them If we binde our selues to inconuenience we may iustly complaine of our owne setters Oathes doe not onely require iustice but iudgement wise deliberation no lesse then equity Not conscience of their fact but commiseration of their brethren led them to this publike repentance O God why is this come to passe that this day one Tribe of Israel shall want Euen the iustest reuenge of men is capable of pitty Insultation in the rigour of Iustice argues cruelty Charitable mindes are grieued to see that done which they would not wish vndone the smart of the offender doth not please them which yet are throughly displeased with the sinne and haue giuen their hands to punish it God himselfe takes no pleasure in the death of a sinner yet loues the punishment of sinne As a god parent whips his childe yet weepes himselfe There is a measure in victory and reuenge if neuer so iust which to exceed leeses mercy in the suit of Iustice If there were no fault in their seuerity it needed no excuse and if there were a fault it will admit of no excuse yet as if they meant to shift off the sin they expostulate with God O Lord God of Israel why is this come to passe this day God gaue them no command of this rigour yea he twice crost them in the execution and now in that which they intreated of God with teares they challenge him It is a dangerous iniustice to lay the burden of our sins vpon him which tempteth no man nor can bee tempted with euill whiles we would so remoue our sinne we double it A man that knew not the power of an oath would wonder at this contrarietie in the affections of Israel They are sorry for the slaughter of Beniamin and yet they slay those that did not helpe them in the slaughter Their oath cals them to more bloud The excesse of their reuenge vpon Beniamin may not excuse the men of Gillead If euer oath might looke for a dispensation this might plead it Now they dare not but kill the men of Iabesh Gilead lest they should haue left vpon themselues a greater sin of sparing then punishing Iabesh Gilead came not vp to aid Israel therefore all the inhabitants must die To exempt our selues whether out of singularity or stubbornnesse from the common actions of the Church when we are lawfully called to them is an offence worthy of iudgement In the maine quarrels of the Church neutrals are punished This execution shall make amends for the former of the spoile of Iabesh Gilead shall the Beniaminites be stored with wiues that no
was a rod hee held it familiarly in his hand when once a Serpent he ran away from it 24 I haue seldome seene much ostentation and much learning met together The Sunne rising and declining makes long shadowes at mid-day when hee is at highest none at all Besides that skill when it is too much showne loseth the grace as fresh-coloured wares if they be often opened lose their brightnesse and are soiled with much handling I had rather applaud my selfe for hauing much that I shew not than that others should applaud me for shewing more than I haue 25 An ambitious man is the greatest enemie to himselfe of any in the world besides for he still torments himselfe with hopes and desires and cares which he might auoid if hee would remit of the height of his thoughts and liue quietly My onely ambition shall be to rest in Gods fauour on earth and to be a Saint in heauen 26 There was neuer good thing easily come by The Heathen man could say God sels knowledge for sweat and so hee doth honour for ieopardy Neuer any man hath got either wealth or learning with ease Therefore the greatest good must needs bee most difficult How shall I hope to get Christ if I take no paines for him And if in all other things the difficultie of obtaining whets the minde so much the more to seeke why should it in this alone daunt mee I will not care what I doe what I suffer so I may winne Christ If men can endure such cutting such lancing and searing of their bodies to protract a miserable life yet a while longer what paine should I refuse for eternitie 27 If I die the world shall misse me but a little I shall misse it lesse Not it mee because it hath such store of better men Not I it because it hath so much ill and I shall haue so much happinesse 28 Two things make a man set by Dignitie and Desert Amongst fooles the first without the second is sufficient amongst wise men the second without the first Let me deserue well though I bee not aduanced The conscience of my worth shall cheere me more in others contempt than the approbation of others can comfort me against the secret checke of my owne vnworthinesse 29 The best qualities doe so cleaue to their subiects that they cannot be communicated to others For whereas patrimony and vulgar account of honor follow the bloud in many generations Vertue is not traduced by propagation nor learning bequeathed by our Will to our heires lest the giuers should wax proud and the receiuers negligent I will account nothing my owne but what I haue gotten nor that mine owne because it is more of gift than desert 30 Then onely is the Church most happy when Truth and Peace kisse each other and then miserable when either of them balke the way or when they meet and kisse not For truth without peace is turbulent and peace without truth is secure iniustice Though I loue peace well yet I loue maine truths better And though I loue all truths well yet I had rather conceale a small truth than disturbe a common peace 31 An indiscreet good action is little better than a discreet mischiefe For in this the doer wrongs onely the Patient but in that other the wrong is done to the good action for both it makes a good thing odious as many good tales are marr'd in telling and besides it preiudices a future opportunitie I will rather let passe a good gale of wind and stay on the shore than lanch forth when I know the wind will be the contrary 32 The World teacheth me that it is madnesse to leaue behinde me those goods that I may carry with me Christianitie teacheth me that what I charitably giue aliue I carrie with me dead and experience teacheth me that what I leaue behinde I lose I will carrie that treasure with me by giuing it which the worldling loseth by keeping it so while his corps shall carrie nothing but a winding cloth to his graue I shall bee richer vnder the earth than I was aboue it 33 Euery worldling is an hypocrite for while his face naturally lookes vpward to heauen his heart grouels beneath on the earth yet if I would admit of any discord in the inward and outward parts I would haue an heart that should looke vp to heauen in an holy contemplation of the things aboue and a countenance cast downe to the earth in humiliation This onely dissimilitude is pleasing to God 34 The heart of man is a short word a small substance scarce enough to giue a Kite one meale yet great in capacitie yea so infinite in desire that the round Globe of the world cannot fill the three corners of it When it desires more and cries Giue giue I will set it ouer to that infinite Good where the more it hath it may desire more and see more to be desired when it desires but what it needeth my hands shall soone satisfie it For if either of them may containe it when it is without the body much more may both of them fill it while it is within 35 With men it is a good rule To try first and then to trust with God it is contrary I will first trust him as most wise omnipotent mercifull and try him afterwards I know it is as impossible for him to deceiue me as not to be 36 As Christ was both a Lambe and a Lion so is euery Christian A Lambe for patience in suffering and innocencie of life A Lion for boldnesse in his innocencie I would so order my courage and mildnesse that I may bee neither Lion-like in my conuersation nor sheepish in the defence of a good cause 37 The godly sowe in teares and reape in ioy The seed-time is commonly waterish and lowring I will be content with a wet Spring so I may be sure of a cleere and ioyfull Haruest 38 Euery man hath an Heauen and an Hell Earth is the wicked mans Heauen his Hell is to come on the contrarie the godly haue their Hell vpon earth where they are vexed with tentations and afflictions by Satan and his complices their Heauen is aboue in endlesse happinesse If it be ill with me on earth it is well my torment is so short and so easie I will not be so couetous to hope for two heauens 39 Man on his Death-bed hath a double prospect which in his life-time the interposition of pleasure and miseries debarred him from The good man lookes vpward and sees heauen open with Steuen and the glorious Angels ready to carrie vp his soule The wicked man lookes downeward and sees three terrible spectacles Death Iudgement Hell one beyond another and all to be passed thorow by his soule I maruell not that the godly haue beene so cheerefull in death that those torments whose very sight hath ouercome the beholders haue seemed easie to them I maruell not that a wicked man is so loth to heare of
death so deiected when hee feeleth sicknesse and so desparate when he feeleth the pangs of death nor that euery Balaam would faine die the death of the righteous Henceforth I will enuie none but a good man I will pittie nothing so much as the prosperitie of the wicked 40 Not to bee afflicted is a signe of weaknesse For therefore God imposeth no more on mee because hee sees I can beare no more God will not make choice of a weake Champion When I am stronger I will looke for more and when I sustaine more it shall more comfort me that God findes me strong than it shall grieue me to be pressed with an heauie affliction 41 That the wicked haue peace in themselues is no wonder they are as sure as Tentation can make them No Prince makes warre with his owne subiects The godly are still enemies therefore they must looke to bee assaulted both by stratagems and violence Nothing shall more ioy me than my inward quietnesse A iust warre is a thousand times more happy than an ill-conditioned peace 42 Goodnesse is so powerfull that it can make things simply euill namely our sinnes good to vs not good in nature but good in the euent good when they are done not good to be done Sinne is so powerfull that it can turne the holiest ordinances of God into it selfe but herein our sinne goes beyond our goodnesse That sinne defiles a man or action otherwise good but all the goodnesse of the world cannot iustifie one sinne as the holy flesh in the skirt makes not the bread holy that toucheth it but the vncleane touching an holy thing defileth it I will loath euery euill for it owne sake I will doe good but not trust to it 43 Fooles measure good actions by the euent after they are done Wise men before-hand by iudgement vpon the rules of reason and faith Let mee doe well let God take charge of the successe If it be well accepted it is well if not my thanke is with God 44 He was neuer good man that amends not For if hee were good he must needs desire to bee better Grace is so sweet that who euer tasts of it must needs long after more and if hee desire it he will endeuour it and if he doe but endeuour God will crowne it with successe Gods familie admitteth of no Dwarfes which are vnthriuing and stand at a stay but men of measures What euer become of my bodie or my estate I will euer labour to finde somewhat added to the stature of my soule 45 Pride is the most dangerous of all sinnes For both it is most insinuatiue hauing crept into Heauen and Paradise and most dangerous where it is For where all other Tentations are about euill this alone is conuersant onely about good things and one dram of it poisons many measures of grace I will not bee more afraid of doing good things amisse than of being proud when I haue well performed them 46 Not onely commission makes a sinne A man is guiltie of all those sinnes he hateth not If I cannot auoid all yet I will hate all 47 Preiudice is so great an enemie to truth that it makes the minde vncapable of it In matters of faith I will first lay a sure ground and then beleeue though I cannot argue holding the conclusion in spight of the premisses but in other lesse matters I will not so forestall my minde with resolution as that I will not bee willing to bee better informed Neither will I say in my selfe I will hold it therefore it shall bee truth but this is truth therefore I will hold it I will not striue for victorie but for truth 48 Drunkennesse and Couetousnesse doe much resemble one another For the more a man drinkes the more hee thirsteth and the more hee hath still the more hee coueteth And for their effects besides other both of them haue the power of transforming a man into a beast and of all other beasts into a Swine The former is euident to sense the other though more obscure is no more questionable The couetous man in two things plainly resembleth a Swine That hee euer roots in the earth not so much as looking towards heauen That hee neuer doth good till his death In desiring my rule shall bee necessitie of nature or estate In hauing I will account that my good which doth me good 49 I acknowledge no master of Requests in Heauen but one Christ my Mediator I know I cannot bee so happie as not to need him nor so miserable that hee should contemne mee I will alwaies aske and that of none but where I am sure to speed but where there is so much store that when I haue had the most I shall leaue no lesse behinde Though numberlesse drops bee in the Sea yet if one bee taken out of it it hath so much the lesse though insensible but God because hee is infinite can admit of no diminution Therefore are men niggardly because the more they giue the lesse they haue but thou Lord maiest giue what thou wilt without abatement of thy store Good praiers neuer came weeping home I am sure I shall receiue either what I aske or what I should aske 50 I see that a fit bootie many times makes a theefe and many would bee proud if they had but the common causes of their neighbours I account this none of the least fauours of God That the world goes no better forward with me For I feare if my estate were better to the world it might be worse to God As it is an happy necessity that inforceth to good so is that next happy that hinders from euill 51 It is the basest loue of all others that is for a benefit for herein we loue not another so much as our selues Though there were no HEAVEN O Lord I would loue thee Now there is one I will esteeme it I will desire it yet still I will loue thee for thy goodnesse sake Thy selfe is reward enough though thou broughtest no more 52 I see men point the field and desperatly ieopard their liues as prodigall of their bloud in the reuenge of a disgracefull word against themselues while they can bee content to heare God pulled out of Heauen with blasphemy and not feele so much as a rising of their bloud Which argues our cold loue to God and our ouer-feruent affection to our selues In mine owne wrongs I will hold patience laudable but in Gods iniuries impious 53 It is an hard thing to speake well but it is harder to be well silent so as it may bee free from suspicion of affection or sullennesse or ignorance else loquacity and not silence would be a note of wisdome Herein I will not care how little but how well He said well for this Not that which is much is well but that which is well is much 54 There is nothing more odious than fruitlesse old age Now for that no tree beares fruit in Autume vnlesse it blossome
hauing honey in the mouth hath a sting in the taile Why am I so foolish to rest my heart vpon any of them and not rather labour to aspire to that one absolute Good in whom is nothing sauouring of griefe nothing wanting to perfect happinesse 17 A sharpe reproofe I account better than a smooth deceit Therefore when my friend checkes me I will respect it with thankfulnesse when others flatter me I will suspect it and rest in mine owne censure of my selfe who should be more priuie and lesse partiall to my owne deseruings 18 Extremity distinguisheth friends Worldly pleasures like Physicians giue vs ouer when once we lie a dying and yet the death-bed had most need of comforts Christ Iesus standeth by his in the pangs of death and after death at the barre of iudgement not leauing them either in their bed or graue I will vse them therefore to my best aduantage not trust them But for thee O my Lord which in mercy and truth canst not faile me whom I haue found euer faithfull and present in all extremities Kill me yet will I trust in thee 19 We haue heard of so many thousand generations passed and we haue seene so many hundreds die within our knowledge that I wonder any man can make account to liue one day I will die daily It is not done before the time which may be done at all times 20 Desire oft times makes vs vnthankfull For who so hopes for that he hath not vsually forgets that which he hath I will not suffer my heart to roue after high or impossible hopes lest I should in the meane time contemne present benefits 21 In hoping well in being ill and fearing worse the life of man is wholly consumed When I am ill I will liue in hope of better when well in feare of worse neither will I at any time hope without feare lest I should deceiue my selfe with too much confidence wherein euill shall be so much more vnwelcome and intolerable because I looked for good nor againe feare without hope lest I should be ouer-much deiected nor doe either of them without true contentation 22 What is man to the whole earth What is earth to the heauen What is heauen to his Maker I will admire nothing in it selfe but all things in God and God in all things 23 There be three vsuall causes of ingratitude vpon a benefit receiued Enuie Pride Couetousnesse Enuie looking more at others benefits than our owne Pride looking more at our selues than the benefit Couetousnesse looking more at what wee would haue than what we haue In good turnes I will neither respect the giuer nor my selfe nor the gift nor others but onely the intent and good will from whence it proceeded So shall I requite others great pleasures with equall good will and accept of small fauours with great thankfulnesse 24 Whereas the custome of the world is to hate things present to desire future and magnifie what is past I will contrarily esteeme that which is present best For both whar is past was once present and what is future will be present future things next because they are present in hope what is past least of all because it cannot be present yet somewhat because it was 25 We pitie the folly of the Larke which while it plaieth with the fether and stoopeth to the glasse is caught in the Fowlers net and yet cannot see our selues alike made fooles by Satan who deluding vs by the vaine feathers and glasses of the world suddenly enwrappeth vs in his snares We see not the nets indeed it is too much that we shall feele them and that they are not so easily escaped after as before auoided O Lord keepe thou mine eies from beholding vanity And though mine eies see it let not my heart stoope to it but loath it afarre off And if I stoope at any time and be taken set thou my soule at libertie that I may say My soule is escaped euen as a bird out of the snare of the Fowler the snare is broken and I am deliuered 26 In suffering euill to looke to secondary causes without respect to the highest maketh impatience For so we bite at the stone and neglect him that threw it If we take a blow at our equall we returne it with vsurie if of a Prince we repine not What matter is it if God kill me whether he doe it by an Ague or by the hand of a Tyrant Againe in expectation of good to looke to the first cause without care of the second argues idlenesse and causeth want As we cannot helpe our selues without God so God will not ordinarily helpe vs without our selues In both I will looke vp to God without repining at the meanes in one or trusting them in the other 27 If my money were another mans I could but keepe it onely the expending shewes it my owne It is greater glory comfort and gaine to lay it out well than to keepe it safely God hath made me not his Treasurer but his Steward 28 Augustines friend Nebridius not vniustly hated a short answer to a weighty and difficult question because the disquisition of great truths requires time and the determining is perillous I will as much hate a tedious and farre-fetched answer to a short and easie question For as that other wrongs the truth so this the hearer 29 Performance is a binder I will request no more fauour of any man than I must needs I will rather chuse to make an honest shift than ouer-much enthrall my selfe by being beholding 30 The World is a Stage euery man an actor and plaies his part here either in a Comedie or Tragedie The good man is a Comedian which how-euer he begins ends merrily but the wicked man acts a Tragedie and therefore euer ends in horrour Thou seest a wicked man vaunt himselfe on this stage stay till the last Act and looke to his end as Dauid did and see whether that be peace Thou wouldest make strange Tragedies if thou wouldest haue but one Act. Who sees an Oxe grazing in a fat and ranke pasture and thinkes not that he is neere to the slaughter whereas the leane beast that toyles vnder the yoke is farre enough from the Shambles The best wicked man cannot be so enuied in his first shewes as he is pitiable in the conclusion 31 Of all obiects of Beneficence I will chuse either an old man or a childe because these are most out of hope to requite The one forgets a good turne the other liues not to repay it 32 That which Pythagoras said of Philosophers is more true of Christians for Christianity is nothing but a diuine and better Philosophy Three sorts of men come to the Market buyers sellers lookers on The two first are both busie and carefully distracted about their Market onely the third liue happily vsing the world as if they vsed it not 33 There be three things which of all other I will neuer striue for the wall the
way the best seat If I deserue well a low place cannot disparage me so much as I shall grace it if not the height of my place shall adde to my shame whiles euery man shall condemne me of pride matched with vnworthinesse 34 I see there is not so much difference betwixt a man and a beast as betwixt a Christian and a naturall man For whereas man liues but one life of reason aboue the beast a Christian liues foure liues aboue a naturall man The life of inchoate regeneration by grace the perfect life of imputed righteousnesse the life of glory begun in the separation of the soule the life of perfect glory in the society of the body with the soule in full happinesse The worst whereof is better by many degrees than the best life of a naturall man For whereas the dignitie of the life is measured by the cause of it in which regard the life of the plant is basest because it is but from the iuyce arising from the root administred by the earth the life of the bruit creature better than it because it is sensitiue of a man better than it because reasonable and the cause of this life is the Spirit of God so farre as the Spirit of God is aboue reason so farre doth a Christian exceed a meere naturalist I thanke God much that hee hath made me a man but more that hee hath made me a Christian without which I know not whether it had beene better for me to haue beene a beast or not to haue beene 35 Great mens fauours friends promises and dead mens shooes I will esteeme but not trust to 36 It is a fearefull thing to sinne more fearefull to delight in sinne yet worse than worst to boast of it If therefore I cannot auoid sinne because I am a man yet I will auoid the delight defence and boasting of sinne because I am a Christian 37 Those things which are most eagerly desired are most hardly both gotten and kept God commonly crossing our desires in what we are ouer-feruent I will therefore account all things as too good to haue so nothing too deare to lose 38 A true friend is not borne euerie day It is best to be courteous to all entire with few So may we perhaps haue lesse cause of ioy I am sure lesse occasion of sorrow 39 Secrecies as they are a burthen to the minde ere they be vttered so are they no lesse charge to the receiuer when they are vttered I will not long after more inward secrets lest I should procure doubt to my selfe and iealous feare to the discloser But as my mouth shall be shut with fidelitie not to blab them so mine eare shall not bee too open to receiue them 40 As good Physicians by one receit make way for another so is it the safest course in practice I will reueale a great secret to none but whom I haue found faithfull in lesse 41 I will enioy all things in God and God in all things nothing in it selfe So shall my ioyes neither change nor perish For how euer the things themselues may alter or fade yet he in whom they are mine is euer like himselfe constant and euerlasting 42 If I would prouoke my selfe to contentation I will cast downe mine eies to my inferiours and there see better men in worse condition if to humility I will cast them vp to my betters and so much more deiect my selfe to them by how much more I see them thought worthy to be respected of others and deserue better in themselues 43 True vertue rests in the conscience of it selfe either for reward or censure If therefore I know my selfe vpright false rumors shall not daunt me if not answerable to the good report of my fauourers I will my selfe finde the first fault that I may preuent the shame of others 44 I will account vertue the best riches knowledge the next riches the worst and therefore will labour to be vertuous and learned without condition as for riches if they fall in my way I refuse them not but if not I desire them not 45 An honest word I account better than a carelesse oath I will say nothing but what I dare sweare and will performe It is a shame for a Christian to abide his tongue a false seruant or his minde a loose mistresse 46 There is a iust and easie difference to be put betwixt a friend and an enemie betwixt a familiar and a friend and much good vse to be made of all but of all with discretion I will disclose my selfe no whit to my enemie somewhat to my friend wholly to no man lest I should be more others than mine owne Friendship is brittle stuffe How know I whether he that loues me may not hate mee hereafter 47 No man but is an easie Iudge of his owne matters and lookers on oftentimes see the more I will therefore submit my selfe to others in what I am reproued but in what I am praised onely to my selfe 48 I will not be so merry as to forget God nor so sorrowfull to forget my selfe 49 As nothing makes so strong and mortall hostilitie as discord in religions so nothing in the world vnites mens hearts so firmely as the bond of faith For whereas there are three grounds of friendship Vertue Pleasure Profit and by all confessions that is the surest which is vpon Vertue it must needs follow that what is grounded on the best and most heauenly Vertue must be the fastest which as it vnites man to God so inseparably that no tentations no torments not all the gates of Hell can seuer him so it vnites one Christian soule to another so firmely that no outward occurrences no imperfections in the partie loued can dissolue them If I loue not the childe of God for his owne sake for his Fathers sake more than my friend for my commodity or my kinsman for bloud I neuer receiued any sparke of true heauenly loue 50 The good duty that is deferred vpon a conceit of present vnfitnesse at last growes irksome and thereupon altogether neglected I will not suffer my heart to entertaine the least thought of lothnesse towards the taske of deuotion wherewith I haue stinted my selfe but violently breake thorow any motion of vnwillingnesse not without a deepe checke to my selfe for my backwardnesse 51 Hearing is a sense of great apprehension yet farre more subiect to deceit than seeing not in the manner of apprehending but in the vncertainty of the obiect Words are vocall interpreters of the minde actions reall and therefore how euer both should speake according to the truth of what is in the heart yet words doe more belie the heart than actions I care not what words I heare when I see deeds I am sure what a man doth he thinketh not so alwaies what he speaketh Though I will not bee so seuere a censor that for some few euill acts I should condemne a man of false-heartednesse yet in common course of life
vndertaken a great taske to teach men how to bee happy in this life J haue vndertaken and performed it wherein J haue followed Seneca and gone beyond him followed him as a Philosopher gone beyond him as a Christian as a Diuine Finding it a true censure of the best Moralists that they were like to goodly Ships graced with great titles the Sauegard the Triumph the Good-speed and such like when yet they haue beene both extremely Sea-beaten and at last wracked The volume is little perhaps the vse more J haue euer thought according to the Greeke Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What it is euen iustice challengeth it to him to whom the Author hath deuoted himselfe The children of the bondman are the goods of the parents Master J humbly betake it to your Honours protection and your Honour to the protection of the Highest Your Honours most humbly deuoted in all dutie and seruice IOS HALL The Analysis or Resolution of this Treatise concerning TRANQVILLITIE Our Treatise concerning Tranquillitie is partly Refutatorie where the precepts of the Heathen are Recited Reiected for Enumeration Insufficient Qualitie of remedies too weake Positiue which teacheth What it is and wherein it consists How to be attained Enemies of peace subdued whether those On the left hand Of sinnes done Whose trouble is In their guiltines consid How turbulent they are till the conscience be pacified How remedied Peace is through reconciliation Reconciliation through Remission Remission by Satisfaction Satisfaction Not by vs. By infinite merits of Where are considered The person and merits of Christ by whom peace is offered The receiuing of our offered peace by faith In their sollicitation Remedied by resolute resistance Where is the subduing and moderation of our Affections Of paine suffered Crosses Imaginarie How redressed True How preuented and prepared against by Expectation Exercise How to be born Contentedly in respect of their cause Thankefully in respect of their good effect Ioyfully in respect of their issue Death consid How fearefull Which way sweetned On the right Ouer-ioying Ouer-desiring Of Riches Honour Pleasure How to be esteemed As Not good in themselues Exposing vs to euill Rules and grounds of Peace set downe Maine or principall A continuall fruition of the presence of God to be renewed to vs by all holy exercises Subordinate In respect of our actions A resolution To refraine from all occasions of the displeasure of God To performe all required duties To doe nothing doubtingly In respect of our estate To depend wholly on the prouidence of God To account our owne estate best HEAVEN VPON EARTH OR Of true Peace of Minde SECT I. WHEN I had studiously read ouer the morall writings of some wise Heathen especially those of the Stoicall profession Censure of Philosophers I must confesse I found a little enuie and pitie striuing together within me I enuied nature in them to see her so witty in deuising such plausible refuges for doubting and troubled minds I pittied them to see that their carefull disquisition of true rest led them in the end but to meere vnquietnesse Wherein me thought they were as Hounds swift of foot but not exquisite in sent which in an hasty pursuit take a wrong way spending their mouthes and courses in vaine Their praise of ghessing wiâ—tily they shall not leese their hopes both they lost and whosoeuer followes them If Seneca could haue had grace to his wit what wonders would he haue done in this kinde what Diuine might not haue yeelded him the chaire for precepts of Tranquillity without any disparagement As he was this he hath gained Neuer any Heathen wrote more diuinely neuer any Philosopher more probably Neither would I euer desire better Master if to this purpose I needed no other mistris than Nature But this in truth is a taske which Nature hath neuer without presumption vndertaken and neuer performed without much imperfection Like to those vaine and wandring Empirickes which in Tables and pictures make great ostentation of Cures neuer approuing their skill to their credulous Patients And if she could haue truly effected it alone I know not what employment in this life she should haue left for grace to busie her selfe about nor what priuilege it should haue beene heere below to be a Christian since this that we seeke is the noblest worke of the soule and in which alone consists the only heauen of this world this is the summe of all humane desires which when we haue attained then onely we begin to liue and are sure we cannot thence-forth liue miserably No maruell then if all the Heathen haue diligently sought after it many wrote of it none attained it Not Athens must teach this lesson but Ierusalem SECT II. YEt something Grace scorneth not to learne of Nature What Tranquillity is and wherein it consists as Moses may take good counsell of a Midianite Nature hath euer had more skill in the end than in the way to it and whether shee haue discoursed of the good estate of the minde which wee call TRANQVILLITIE or the best which is happinesse hath more happily ghessed at the generall definition of them than of the meanes to compasse them Shee teacheth vs therefore without controlement that the Tranquillity of the minde is as of the Sea and weather when no wind stirreth when the waues doe not tumultuously rise and fall vpon each other but when the face both of the Heauen and waters is still faire and equable That it is such an euen disposition of the heart wherein the scoales of the minde neither rise vp towards the beame through their owne lightnesse or the ouerweening opinion of prosperity nor are too much depressed with any loade of sorrow but hanging equall and vnmoued betwixt both giue a man liberty in all occurrences to enioy himselfe Not that the most temperate minde can be so the master of his passions as not sometimes to ouer-ioy his griefe or ouer-grieue his ioy according to the contrary occasions of both for not the euenest weights but at their first putting into the ballance somewhat sway both parts thereof not without some shew of inequality which yet after some little motion settle themselues in a meet poyse It is enough that after some sudden agitation it can returne to it selfe and rest it selfe at last in a resolued peace And this due composednesse of minde we require vnto our Tranquillitie not for some short fits of good mood which soone after end in discontentment but with the condition of perpetuity For there is no heart makes so rough weather as not sometimes to admit of a calme and whether for that he knoweth no present cause of his trouble or for that he knoweth that cause of trouble is counteruailed with as great an occasion of priuate ioy or for that the multitude of euills hath bred carelesnesse the man that is most disordred findes some respits of quietnesse The balances that are most ill matched in their vnsteddy motions come to an equality
those which fare better because they know it not Each man iudges of others conditions by his owne The worst sort would bee too much discontented if they saw how farre more pleasant the life of others is And if the better sort such we call those which are greater could looke downe to the infinite miseries of inferiours it would make them either miserable in compassion or proud in conceit It is good sometimes for the delicate rich man to looke into the poore mans Cupbord and seeing God in mercie giues him not to know their sorrow by experience to know it yet in speculation This shall teach him more thanks to God more mercie to men more contentment in himselfe 18 Such as a mans praier is for another it shall be in time of his extremitie for himselfe for though he loue himselfe more than others yet his apprehension of God is alike for both Such as his praier is in a former extremitie it shall be also in death this way we may haue experience euen of a thing future If God haue beene farre off from thee in a fit of thine ordinarie sicknesse feare lest he will not be neerer thee in thy last what differs that from this but in time Correct thy dulnesse vpon former proofes or else at last thy deuotion shall want life before thy body 19 Those that come to their meat as to a medicine as Augustine reports of himselfe liue in an austere and Christian temper and shall bee sure not to ioy too much in the creature nor to abuse themselues Those that come to their medicine as to meat shall be sure to liue miserably and die soone To come to meat if without a gluâ—â—onous appetite and palate is allowed to Christians To come to meat as to a sacrifice vnto the belly is a most base and brutish idolatrie 20 The worst that euer were euen Cain and Iudas haue had some Fautors that haue honoured them for Saints and the Serpent that beguiled our first Parents hath in that name had diuine honour and thanks Neuer any man trod so perillous and deepe steps but some haue followed and admired him Each master of Heresie hath found some clients euen hee that taught all mens opinions were true Againe no man hath beene so exquisite but some haue detracted from him euen in those qualities which haue seemed most worthy of wonder to others A man shall bee sure to be backed by some either in good or euil and by some shouldâ—â— in both It is good for a man not to stand vpon his Abâ—â—â—â—â—is but his quarrell and not to depend vpon others but himselfe 21 We see thousands of creatures die for our vse and neuer doe so much as pittie them why doe we thinke much to die once for God They are not ours so much as we are his nor our pleasure so much to vs as his glory to him their liues are lost to vs ours but changed to him 22 Much ornament is no good signe painting of the face argues an ill complexion of body a worse minde Truth hath a face both honest and comely and lookes best in her owne colours but aboue all Diuine Truth is most faire and most scorneth to borrow beautie of mans wit or tongue shee loueth to come forth in her natiue grace like a princely Matrone and counts it the greatest indignitie to bee dallied with as a wanton Strumpet she lookes to command reuerence not pleasure she would bee kneeled to not laughed at To pranke her vp in vaine dresses and fashions or to sport with her in a light and youthfull manner is most abhorring from her nature they know her not that giue her such entertainment and shall first know her angry when they doe know her Againe she would be plaine but not base not sluttish she would be clad not garishly yet not in ragges she likes as little to be set out by a base soile as to seeme credited with gay colours It is no small wisdome to know her iust guise but more to follow it and so to keepe the meane that while we please her we discontent not the beholders 23 In worldly carriage so much is a man made of as he takes vpon himselfe but such is Gods blessing vpon true humilitie that it still procureth reuerence I neuer saw Christian lesse honoured for a wise neglect of himselfe If our deiection proceed from the conscience of our want it is possible we should be as little esteemed of others as of our selues but if we haue true graces and prize them not at the highest others shall value both them in vs and vs for them and with vsury giue vs that honour we with-held modestly from our selues 24 He that takes his full libertie in what he may shall repent him how much more in what he should not I neuer read of Christian that repented him of too little worldly delight The surest course I haue still found in all earthly pleasures to rise with an appetite and to be satisfied with a little 25 There is a time when Kings goe not forth to warfare our spirituall warre admits no intermission it knowes no night no winter abides no peace no truce This calls vs not into garrison where we may haue ease and respit but into pitched fields continually we see our enemies in the face alwaies and are alwaies seene and assaulted euer resisting euer defending receiuing and returning blowes If either wee be negligent or weary we die what other hope is there while one fights and the other stands still We can neuer haue safetie and peace but in victory There must our resistance be couragious and constant where both yeelding is death and all treaties of peace mortall 26 Neutralitie in things good or euill is both odious and preiudiciall but in matters of an indifferent nature is safe and commendable Herein taking of parts maketh sides and breaketh vnitie In an vniust cause of separation he that fauoreth both parts may perhaps haue least loue of either side but hath most charitie in himselfe 27 Nothing is more absurd than that Epicurean resolution Let vs eat and drinke to morrow we shall die As if we were made onely for the paunch and liued that we might liue yet there was neuer any naturall man found sauour in that meat which he knew should be his last whereas they should say Let vs fast and pray to morrow we shall die for to what purpose is the bodie strengthned that it may perish Whose greater strength makes our death more violent No man bestowes a costly roofe on a ruinous tenement that mans end is easie and happy whom death findes with a weake bodie and a strong soule 28 Sometime euen things in themselues naturally good are to bee refused for those which being euill may be an occasion to a greater good Life is in it selfe good and death euill else Dauid Elias and many excellent Martyrs would not haue fled to hold life and auoid death nor Ezechiah haue praied
is without witnesse Openly many sinister respects may draw from vs a forme of religious duties secretly nothing but the power of a good conscience It is to be feared God hath more true and deuout seruice in Closets than in Churches 54 Words and diseases grow vpon vs with yeeres In age we talke much because wee haue seene much and soone after shall cease talking for euer Wee are most diseased because nature is weakest and death which is neere must haue harbingers such is the old age of the World No maruell if this last time be full of writing and weake discourse full of sects and heresies which are the sicknesses of this great and decaied body 55 The best ground vntilled soonest runs out into ranke weeds Such are Gods Children Ouer-growne with securitie ere they are aware vnlesse they bee well exercised both with Gods plow of affliction and their owne industry in meditation A man of knowledge that is either negligent or vncorrected cannot but grow wilde and godlesse 56 With vs vilest things are most common But with God the best things are most frequently giuen Grace which is the noblest of all Gods fauours is vnpartially bestowed vpon all willing receiuers whereas Nobilitie of bloud and height of place blessings of an inferiour nature are reserued for few Herein the Christian followes his Father his praiers which are his richest portion he communicates to all his substance according to his abilitie to few 57 God therefore giues because he hath giuen making his former fauours arguments for more Man therefore shuts his hand because hee hath opened it There is no such way to procure more from God as to vrge him with what hee hath done All Gods blessings are profitable and excellent not so much in themselues as that they are inducements to greater 58 Gods immediate actions are best at first The frame of this creation how exquisite was it vnder his hand afterward blemished by our sinne mans indeuours are weake in their beginnings and perfecter by degrees No science no deuice hath euer beene perfect in his cradle or at once hath seene his birth and maturitie of the same nature are those actions which God worketh mediatly by vs according to our measure of receit The cause of both is on the one side the infinitenesse of his wisdome and power which cannot be corrected by any second assaies On the other our weaknesse helping it selfe by former grounds and trials Hee is an happy man that detracts nothing from Gods works and addes most to his owne 59 The old saying is more common than true that those which are in hell know no other heauen for this makes the damned perfectly miserable that out of their owne torment they see the felicitie of the Saints together with their impossibility of attaining it Sight without hope of fruition is a torment alone Those that here might see God and will not or doe see him obscurely and loue him not shall once see him with anguish of soule and not enioy him 60 Sometimes euill speeches come from good men in their vnaduisednesse and sometimes euen the good speeches of men may proceed from an ill spirit No confession could be better than Satan gaue of Christ It is not enough to consider what is spoken or by whom but whence and for what The spirit is oftentimes tried by the speech but other-times the speech must be examined by the spirit and the spirit by the rule of an higher word 61 Greatnesse puts high thoughts and bigge words into a man whereas the deiected minde takes carelesly what offers it selfe Euery worldling is base-minded and therefore his thoughts creepe still low vpon the earth The Christian both is and knowes himselfe truly great and thereupon mindeth and speaketh of spirituall immortall glorious heauenly things So much as the soule stoopeth vnto earthly thoughts so much is it vnregenerate 62 Long acquaintance as it maketh those things which are euill to seeme lesse euill so it makes good things which at first were vnpleasant delightfull There is no euill of paine not no morall good action which is not harsh at the first Continuance of euill which might seeme to weary vs is the remedy and abatement of wearinesse and the practice of good as it profiteth so it pleaseth He that is a stranger to good and euill findes both of them troublesome God therefore doth well for vs while he exerciseth vs with long afflictions and we doe well to our selues while we continually busie our selues in good exercises 63 Sometimes it is well taken by men that we humble our selues lower than there is cause Thy seruant IACOB saith that good Patriarch to his brother to his inferiour And no lesse well doth God take these submisse extenuations of our selues I am a worme and no man Surely I am more foolish than a man and haue not the vnderstanding of a man in me But I neuer finde that any man bragged to God although in a matter of truth and within the compasse of his desert and was accepted A man may be too lowly in his dealing with men euen vnto contempt with God he cannot but the lower he falleth the higher is his exaltation 64 The soule is fed as the body starued with hunger as the body requires proportionable diet and necessary varietie as the body All ages and statures of the soule beare not the same nourishment There is milke for spirituall Infants strong meat for the growne Christian The spoone is fit for one the knife for the other The best Christian is not so growne that he need to scorne the spoone but the weake Christian may finde a strong feed dangerous How many haue beene cast away with spirituall surfets because being but new-borne they haue swallowed downe bigge morsels of the highest mysteries of godlinesse which they neuer could digest but together with them haue cast vp their proper nourishment A man must first know the power of his stomacke ere he know how with safetie and profit to frequent Gods Ordinary 65 It is very hard for the best man in a sudden extremity of death to satisfie himselfe in apprehending his stay and reposing his heart vpon it for the soule is so oppressed with sudden terrour that it cannot well command it selfe till it haue digested an euill It were miserable for the best Christian if all his former praiers and meditations did not serue to aide him in his last straits and meet together in the center of his extremitie yeelding though not sensible releefe yet secret benefit to the soule whereas the worldly man in this case hauing not laid vp for this houre hath no comfort from God or from others or from himselfe 66 All externall good or euill is measured by sense neither can we account that either good or ill which doth neither actually auaile nor hurt vs spiritually this rule holds not All our best good is insensible For all our future which is the greatest good we hold onely in hope and
might be said I deny not of euery Vertue of euery Vice J desired not to say all but enough Jf thou doe but reade or like these J haue spent good houres ill but if thou shalt hence abiure those Vices which before thou thoughtest not ill-fauoured or fall in loue with any of these goodly faces of Vertue or shalt hence finde where thou hast any little touch of these euils to cleare thy selfe or where any defect in these graces to supply it neither of vs shall need to repent of our labour THE SVMME OF THE WHOLE FIRST BOOKE THe Prooeme Page 171 Character of Wisdome Page 173 Of Honestie Page 174 Of Faith ibid. Of Humilitie Page 175 Of Valour Page 176 Of Patience Page 177 Of True-Friendship ibid. Of True-Nobilitie Page 178 Of the good Magistrate Page 179 Of the Penitent Page 180 Of the Happy Man Page 181 SECOND BOOKE THe Prooeme Page 185 Character of the Hypocrite Page 187 Of the Busie-Bodie Page 188 Of the Superstitious Page 177 Of the Profane ibid. Of the Male-content Page 189 Of the Inconstant Page 191 Of the Flatterer Page 192 Of the Slothfull ibid. Of the Couetous Page 193 Of the Vaine-glorious Page 194 Of the Presumptuous Page 195 Of the Distrustfull Page 196 Of the Ambitious Page 197 Of the Vnthrift Page 198 Of the Enuious ibid. THE FIRST BOOKE CHARACTERISMES OF VERTVES By IOS HALL SIC ELEVABITVR FILIVS HOMINIS Io 3. ANCHORA FIDEI LONDON Printed for THOMAS PAVIER MILES FLESHER and John Haviland 1624. THE PROOEME VErtue is not loued enough because she is not seene and Vice loseth much detestation because her vglinesse is secret Certainly my Lords there are so many beauties and so many graces in the face of Goodnesse that no eye can possibly see it without affection without rauishment and the visage of Euill is so monstrous through loathsome deformities that if her louers were not ignorant they would be mad with disdaine and astonishment What need we more than to discouer these two to the world This worke shall saue the labour of exhorting and disswasion J haue here done it as I could following that ancient Master of Morality Theophrastus who thought this the fittest taske for the ninety and ninth yeere of his age and the profitablest monument that he could leaue for a fare-well to his Grecians Loe here then Vertue and Vice stript naked to the open view and despoiled one of her rags the other of her ornaments and nothing left them but bare presence to pleade for affection see now whether shall finde more suters And if still the vaine mindes of lewd men shall dote vpon their old mistresse it will appeare to be not because she is not foule but for that they are blinde and bewitched And first behold the goodly features of Wisdome an amiable vertue and worthy to leade this Stage which as she extends her selfe to all the following Graces so amongst the rest is for her largenesse most conspicuous CHARACTER OF THE WISE MAN THere is nothing that hee desires not to know but most and first himselfe and not so much his owne strength as his weaknesses neither is his knowledge reduced to discourse but practice Hee is a skilfull Logician not by nature so much as vse his working minde doth nothing all his time but make syllogismes and draw out conclusions euery thing that hee sees and heares serues for one of the premisses with these hee cares first to informe himselfe then to direct others Both his eies are neuer at once from home but one keepes house while the other roues abroad for intelligence In materiall and weightie points he abides not his minde suspended in vncertainties but hates doubting where hee may where he should be resolute and first he makes sure worke for his soule accounting it no safetie to bee vnsetled in the fore-knowledge of his finall estate The best is first regarded and vaine is that regard which endeth not in securitie Euery care hath his iust order neither is there any one either neglected or misplaced Hee is seldome ouerseene with credulitie for knowing the falsenesse of the world hee hath learn'd to trust himselfe alwaies others so farre as hee may not bee dammaged by their disappointment He seekes his quietnesse in secrecie and is wont both to hide himselfe in retirednesse and his tongue in himselfe He loues to be ghessed at not knowne and to see the world vnseene and when he is forced into the light shewes by his actions that his obscuritie was neither from affectation nor weaknesse His purposes are neither so variable as may argue inconstancie nor obstinately vnchangeable but framed according to his after-wits or the strength of new occasions He is both an apt scholler and an excellent master for both euery thing he sees informes him and his minde enriched with plentifull obseruation can giue the best precepts His free discourse runs backe to the ages past and recouers euents out of memorie and then preuenteth Time in flying forward to future things and comparing one with the other can giue a verdict well-neere propheticall wherein his coniectures are better than anothers iudgements His passions are so many good seruants which stand in a diligent attendance ready to be commanded by reason by Religion and if at any time forgetting their duty they be miscarried to rebell he can first conceale their mutinie then suppresse it In all his iust and worthy designes hee is neuer at a losse but hath so proiected all his courses that a second begins where the first failed and fetcheth strength from that which succeeded not There be wrongs which he will not see neither doth he alwaies looke that way which he meaneth nor take notice of his secret smarts when they come from great ones In good turnes he loues not to owe more than he must in euill to owe and not pay Iust censures he deserues not for he liues without the compasse of an aduersarie vniust he contemneth and had rather suffer false infamie to die alone than lay hands vpon it in an open violence He confineth himselfe in the circle of his owne affaires and lists not to thrust his finger into a needlesse fire Hee stands like a center vnmoued while the circumference of his estate is drawne aboue beneath about him Finally his wit hath cost him much and he can both keepe and value and imploy it He is his owne Lawyer the treasurie of knowledge the oracle of counsell blinde in no mans cause best-sighted in his owne Of an Honest man HE lookes not to what hee might doe but what hee should Iustice is his first guide the second law of his actions is expedience Hee had rather complaine than offend and hates sinne more for the indignitie of it than the danger his simple vprightnesse workes in him that confidence which oft times wrongs him and giues aduantage to the subtill when he rather pitties their faithlesnesse than repents of his credulitie hee hath but one heart and that
from him neither makes he any other of dying than of walking home when he is abroad or of going to bed when he is weary of the day He is well prouided for both worlds and is sure of peace here of glory hereafter and therefore hath a light heart and a cheerefull face All his fellow-creatures reioyce to serue him his betters the Angels loue to obserue him God himselfe takes pleasure to conuerse with him and hath Sainted him afore his death and in his death crowned him THE SECOND BOOKE CHARACTERISMES OF VICES By IOS HALL By IOS HALL SIC ELEVABITVR FILIVS HOMINIS Io 3. ANCHORA FIDEI LONDON Printed for THOMAS PAVIER MILES FLESHER and John Haviland 1624. THE PROOEME I Haue shewed you many faire Vertues I speake not for them if their sight cannot command affection let them lose it They shall please yet better after you haue troubled your eies a little with the view of deformities and by how much more they please so much more odious and like themselues shall these deformities appeare This light contraries giue to each other in the midst of their enmitie that one makes the other seeme more good or ill Perhaps in some of these which thing I doe at once feare and hate my stile shall seeme to some lesse graue more Satyricall if you finde mee not without cause iealous let it please you to impute it to the nature of those Vices which will not bee otherwise handled The fashions of some euils are besides the odiousnesse ridiculous which to repeat is to seeme bitterly merry J abhorre to make sport with wickednesse and forbid any laughter here but of disdaine Hypocrisie shall leade this ring worthily I thinke because both she commeth neerest to Vertue and is the worst of Vices CHARACTER OF THE HYPOCRITE AN Hypocrite is the worst kinde of Plaier by so much as he acts the better part which hath alwaies two faces oft times two hearts That can compose his forehead to sadnesse and grauitie while he bids his heart bee wanton and carelesse within and in the meane time laughs within himselfe to thinke how smoothly he hath coozened the beholder In whose silent face are written the characters of Religion which his tongue and gestures pronounce but his hands recant That hath a cleane face and garment with a foule soule whose mouth belies his heart and his fingers belie his mouth Walking early vp into the Citie he turnes into the great Church and salutes one of the pillars on one knee worshipping that God which at home he cares not for while his eie is fixed on some window on some passenger and his heart knowes not whither his lips goe Hee rises and looking about with admiration complaines on our frozen charitie commends the ancient At Church he will euer sit where he may be seene best and in the middest of the Sermon puls out his Tables in haste as if he feared to leese that note when he writes either his forgotten errand or nothing then he turnes his Bible with a noyse to seeke an omitted quotation and folds the leafe as if he had found it and askes aloud the name of the Preacher and repeats it whom hee publikely salutes thankes praises inuites entertaines with tedious good counsell with good discourse if it had come from an honester mouth He can command teares when he speakes of his youth indeed because it is past not because it was sinfull himselfe is now better but the times are worse All other sinnes he reckons vp with detestation while he loues and hides his darling in his bosome All his speech returnes to himselfe and euery occurrent drawes in a storie to his owne praise When he should giue he lookes about him and saies Who sees me No almes no praiers fall from him without a witnesse belike lest God should denie that he hath receiued them and when he hath done lest the world should not know it his owne mouth is his Trumpet to proclaime it With the superfluitie of his vsurie he builds an Hospitall and harbours them whom his extortion hath spoiled so while he makes many beggers he keepes some He turneth all Gnats into Camels and cares not to vndoe the world for a circumstance Flesh on a Friday is more abomination to him than his neighbours bed He abhorres more not to vncouer at the name of Iesus than to sweare by the name of God When a Rimer reads his Poeme to him he begs a Copie and perswades the Presse there is nothing that hee dislikes in presence that in absence hee censures not Hee comes to the sicke bed of his stepmother and weepes when hee secretly feares her recouerie Hee greets his friend in the street with so cleere a countenance so fast a closure that the other thinkes hee reads his heart in his face and shakes hands with an indefinite inuitation of When will you come and when his backe is turned ioyes that he is so well rid of a guest yet if that guest visit him vnfeared he counterfets a smiling welcome and excuses his cheare when closely he frownes on his wife for too much Hee shewes well and saies well and himselfe is the worst thing he hath In briefe he is the strangers Saint the neighbours disease the blot of goodnesse a rotten sticke in a darke night a Poppie in a corne field an ill tempered candle with a great snuffe that in going out smells ill and an Angell abroad a Deuill at home and worse when an Angell than when a Deuill Of the Busie-body HIs estate is too narrow for his minde and therefore hee is faine to make himselfe roome in others affaires yet euer in pretence of loue No newes can stir but by his doore neither can hee know that which hee must not tell What euery man ventures in Guiana voyage and what they gained hee knowes to a haire Whether Holland will haue peace he knowes and on what conditions and with what successe is familiar to him ere it be concluded No Post can passe him without a question and rather than he will leese the newes hee rides backe with him to appose him of tidings and then to the next man he meets he supplies the wants of his hastie intelligence and makes vp a perfect tale wherewith he so haunteth the patient auditor that after many excuses he is faine to endure rather the censure of his manners in running away than the tediousnesse of an impertinent discourse His speech is oft broken off with a succession of long parenthesis which he euer vowes to fill vp ere the conclusion and perhaps would effect it if the others eare were as vnweariable as his tongue If he see but two men talke and reade a letter in the street he runnes to them and askes if he may not be partner of that secret relation and if they denie it hee offers to tell since he may not heare wonders and then falls vpon the report of the Scottish Mine or of the great Fish taken
Gods fooles Euery vertue hath his slander and his iest to laugh it out of fashion euery vice his colour His vsuallest theame is the boast of his young sinnes which he can still ioy in though he cannot commit and if it may be his speech makes him worse than he is He cannot thinke of death with patience without terrour which hee therefore feares worse than hell because this hee is sure of the other he but doubts of He comes to Church as to the Theater sauing that not so willingly for company for custome for recreation perhaps for sleepe or to feed his eies or his eares as for his foule he cares no more than if he had none He loues none but himselfe and that not enough to seeke his true good neither cares hee on whom hee treads that he may rise His life is full of licence and his practice of outrage Hee is hated of God as much as he hateth goodnesse and differs little from a Deuill but that he hath a body Of the Male-content HE is neither well full nor fasting and though he abound with complaints yet nothing dislikes him but the present for what hee condemned while it was once past he magnifies and striues to recall it out of the iawes of Time What he hath he seeth not his eies are so taken vp with what he wants and what he sees hee cares not for because he cares so much for that which is not When his friend carues him the best morsell he murmures that it is an happy feast wherein each one may cut for himselfe When a present is sent him he askes Is this all and What no better and so accepts it as if he would haue his friend know how much hee is bound to him for vouchsafing to receiue it It is hard to entertaine him with a proportionable gift If nothing he cries out of vnthankfulnesse if little that he is basely regarded if much he exclaimes of flatterie and expectation of a large requitall Euery blessing hath somewhat to disparage and distaste it Children bring cares single life is wilde and solitarie eminencie is enuious retirednesse obscure fasting painfull satietie vnwieldie Religion nicely seuere libertie is lawlesse wealth burdensome mediocritie contemptible Euery thing faulteth either in too much or too little This man is euer head-strong and selfe willed neither is hee alwaies tied to esteeme or pronounce according to reason some things he must dislike he knowes not wherefore but he likes them not and other-where rather than not censure he will accuse a man of vertue Euery thing hee medleth with he either findeth imperfect or maketh so neither is there any thing that soundeth so harsh in his eare as the commendation of another whereto yet perhaps he fashionably and coldly assenteth but with such an after-clause of exception as doth more than marre his former allowance and if he list not to giue a verball disgrace yet he shakes his head and smiles as if his silence should say I could and will not And when himselfe is praised without excesse hee complaines that such imperfect kindnesse hath not done him right If but an vnseasonable showre crosse his recreation he is ready to fall out with heauen and thinkes he is wronged if God will not take his times when to raine when to shine He is a slaue to enuie and loseth flesh with fretting not so much at his owne infelicitie as at others good neither hath he leisure to ioy in his owne blessings whilest another prospereth Faine would hee see some mutinies but dares not raise them and suffers his lawlesse tongue to walke thorow the dangerous paths of conceited alterations but so as in good manners hee had rather thrust euery man before him when it comes to acting Nothing but feare keepes him from conspiracies and no man is more cruell when he is not manicled with danger Hee speakes nothing but Satyrs and Libels and lodgeth no ghests in his heart but Rebels The inconstant and he agree well in their felicitie which both place in change but herein they differ the inconstant man affects that which will be the male-content commonly that which was Finally he is a querulous curre whom no horse can passe by without barking at yea in the deepe silence of night the very moone-shine openeth his clamorous mouth hee is the wheele of a well-couched fire-worke that flies out on all sides not without scorching it selfe Euery eare is long agoe wearie of him and he is now almost wearie of himselfe Giue him but a little respit and he will die alone of no other death than others welfare Of the Vnconstant THe inconstant man treads vpon a mouing earth and keepes no pase His proceedings are euer heady and peremptorie for he hath not the patience to consult with reason but determines meerely vpon fancie No man is so hot in the pursuit of what he liketh no man sooner wearie He is fierie in his passions which yet are not more violent than momentanie it is a wonder if his loue or hatred last so many daies as a wonder His heart is the Inne of all good motions wherein if they lodge for a night it is well by morning they are gone and take no leaue and if they come that way againe they are entertained as ghests not as friends At first like another Ecebolius he loued simple truth thence diuerting his eies hee fell in loue with idolatrie those heathenish shrines had neuer any more doting and besotted client and now of late he is leapt from Rome to Munster and is growne to giddie Anabaptisme what hee will be next as yet he knoweth not but ere he haue wintred his opinion it will be manifest Hee is good to make an enemie of ill for a friend because as there is no trust in his affection so no rancor in his displeasure The multitude of his changed purposes brings with it forgetfulnesse and not of others more than of himselfe He saies sweares renounces because what he promised he meant not long enough to make an impression Herein alone he is good for a Common-wealth that he sets many on worke with building ruining altering and makes more businesse than Time it selfe neither is he a greater enemie to thrift than to idlenesse Proprietie is to him enough cause of dislike each thing pleases him better that is not his owne Euen in the best things long continuance is a iust quarrell Manna it selfe growes tedious with age and Noueltie is the highest stile of commendation to the meanest offers neither doth he in bookes and fashions aske How good but How new Varietie carries him away with delight and no vniforme pleasure can be without an irksome fulnesse Hee is so transformable into all opinions manners qualities that he seemes rather made immediatly of the first matter than of well-tempered elements and therefore is in possibilitie any thing or euery thing nothing in present substance Finally hee is seruile in imitation waxe to perswasions wittie to wrong
17. and be more neere to heare than to giue the sacrifice of fooles for Pr. 13.13 He that despiseth the Word shall be destroyed but he that feareth the Commandement shall be rewarded §. 7. In a Counsellor of State or Magistrate is required Wisdome Discussing of causes Prouidence and working according to knowledge Pietie Iustice and freed from Partialitie Bribes Oppression WIthout Counsell all our thoughts euen of policie and state come to naught Pr. 15.22 but in the multitude of Counsellors is stedfastnesse and no lesse in their goodnesse 1. Pr. 24 5. Ec 7.2 Pr. 14 33. Pr. 17.24 Pr. in their wisdome which alone giues strength to the owner aboue ten mighty Princes that are in the City a vertue which though it resteth in the heart of him that hath vnderstanding yet is knowne in the mids of fooles For wisdome is in the face of him that hath vnderstanding and in his lips for howsoeuer he that hath knowledge spareth his words yet the tongue of the wise vseth knowledge aright Pr. 15.2 Pr. 24.7 Pr. 26.1 and the foole cannot open his mouth in the gate and therefore is vnfit for authority As snow in summer and raine in haruest so is honour vnseemly for a foole And though it be giuen him how ill it agrees As the closing of a precious stone in an heape of stones Pr. 26.8 so is hee that giues glory to a foole From hence Pr. the good Iusticer both carefully heareth a cause knowing that Hee which answereth a matter before he heare it it is folly and shame to him and that related on both parts Pr. 18.17 Pr. 20.5 for He that is first in his owne cause is iust then commeth his neighbour and maketh inquirie of him and deeply fifteth it else he loseth the truth for The counsell of the heart of a man is like deepe waters but a man that hath vnderstanding will draw it out Pr. 22.3 Ec. 9.15 Pr. 13.16 Ec. 9 17. Pr. 21.22 From hence is his prouidence for the common good not only in seeing the plague and hid ng himselfe but in deliuering the city as he foreseeth so he worketh by knowledge and not in peace only as The words of the wise are more heard in quietnesse than the cry of him that ruleth among fooles but in warre A wise man goeth vp into the City of the mighty and casteth downe the strength of the confidence thereof For wisdome is better than strength Ec. 9.16 Ec. 9.18 Ec. 9.13 Ec. 9.14 Ec. 9.15 yea than weapons of warre I haue seene this wisdome vnder the Sunne and it is great vnto me A little City and men in it and a great King came against it and compassed it about and builded forts against it and there was found in it a poore and wise man and hee deliuered the City by his wisdome Neither can there be true wisdome in any Counsellor Pr. 14.16 Pr. 21.30 Pr. 11.3 Pr. without piety The wise man feareth and departs from euill being well assured that there is no wisdome nor vnderstanding nor counsell against the Lord and that Man cannot bee established by wickednesse and indeed how oft doth God so dispose of estates that the euill shall bow before the good and the wicked at the gates of the righteous neither is this more iust with God than acceptable with men for when the righteous reioyce Pr. 18.12 Pr. 29.2 Pr. 28.12 Pr. 28.28 Pr. 29.2 Pr. 25.26 Pr. Pr. 28.11 Pr. 24.23 there is great glory and when they are in authority the people reioyce contrarily when the wicked comes on and rises vp and beares rule the man is tryed the good hide themselues and all the people sigh and the righteous man falling downe before the wicked is like a troubled Well and a corrupt Spring Neither is Iustice lesse essentiall than either for to doe iustice and iudgement is more acceptable to the Lord than sacrifice To know faces therefore in a Iudge is not good for that man will transgresse for a peece of bread much lesse to accept the person of the wicked Pr. 18.5 to cause the righteous to fall in iudgement He that saith to the wicked Thou art righteous him shall the people curse and the multitude shall abhorre him Yea yet higher Pr. 24.24 Pr. 17.15 Pr. 17.23 Pr. 18.16 Hee that iustifieth the wicked and condemneth the iust both are an abomination to the Lord. Wherefore howsoeuer The wicked man taketh a gift out of the bosome to wrest the waies of iudgement and commonly A mans gift inlargeth him and leadeth him with approbation before greatmen yet he knoweth that the reward destroyeth the heart Ec. 7.9 Pr. 12.7 Pr. 15.27 Pr. 21.15 Pr. 19.15 Pr. 21.11 Pr. 21.2 Ec. 14.5 Pr. 12.17 Pr. 18.17 Pr. 19.5 Pr. 19.9 Pr. Pr. 14.31 Pr. 22.22 Pr. 24.26 that the acceptance of it is but the robbery of the wicked which shall destroy them because they haue refused to execute iudgement he hateth gifts then that he may liue and it is a ioy to him to doe iudgement He doth vnpartially smite the scorner yea seuerely punish him that the wickedly foolish may beware and become wise And where as Euery way of a man is right in his owne eies and a false record will speake lies and vse deceit he so maketh inquirie that a false witnesse shall not bee vnpunished and he that speaketh lies shall perish Lastly his hand is free from oppression of his inferiours which as it makes a wise man madde so the actor of it miserable for He that oppresseth the poore reproueth him that made him and if the afflicted be opprest in iudgement the Lord will defend their cause and spoile the soule that spoileth them and vpon all occasions he so determineth that they shall kisse the lips of him that answereth vpright words SALOMONS COVRTIER §. 8. Must bee Discreet Religious Humble Charitable Diligent Faithfull IN the light of the Kings countenance is life Pr. 16.15 Pr. 19.12 and his fauour is as the cloud of the latter raine or as the dew vpon the grasse which that the Courtier may purchase hee must be 1. Discreet The pleasure of a King is in a wise seruant Pr. 14.35 Pr. 22.11 Pr. 11.27 Pr. 12.26 Pr. 22.4 Pr. 15.33 Pr. 25.6 Pr. 25.7 Pr. 25.15 but his wrath shall be towards him that is lewd 2. Religious both in heart Hee that loueth purenesse of heart for the grace of the lips the King shall be his friend and in his actions He that seeketh good things getteth fauour in both which the righteous is more excellent than his neighbour and besides these humble The reward whereof is glory for before glory goeth humility He dare not therefore boast himselfe before the King and thrust himselfe ouer-forward in the presence of the Prince whom his eies doe see whom he see moued he pacifieth by staying of anger and by a soft answer breaketh a man of bone not aggrauating
their lawfulnesse setting forth the danger and sinfulnesse of this false and vnchristian manhood YOu haue receiued a proud challenge and now hold your selfe bound vpon termes of honour to accept it Heare first the answer of a friend before you giue an answer to your enemie receiue the counsell of loue ere you enter those courses of reuenge Thinke not you may reiect me because my profession is peace I speake from him which is not onely the Prince of Peace but the God of Hosts of vvhom if you will not learne to manage your hand and your sword I shall grieue to see that courage hath made you rebellions Grant once that you are a Christian and this victory is mine I ouercome and you fight not would God the fury of mens passions could be as easily conquered as their iudgements conuinced how many thousands had beene free from blood This conceit of false fortitude hath cost well-neere as many liues as lawfull warre or as opinion of heresie Let mee tell you with confidence that all duels or single combats are murderous blanch them ouer how you list with names of honour and honest pretences their vse is sinfull and their nature diuellish Let vs two if you please before hand enter into these lists of words Let reason which is a more harmlesse fight conflict with reason Take vvhom you vvill vvith you into this field of all the Philosophers Ciuilians Canonists for Diuines I hope you shall finde none and let the right of this truth betryed vpon a iust induction I onely premise this caution lest wee quarrell about the cause of this quarrell that necessity must be excluded from these vnlawfull fights which euer alters their qualitie and remoues their euill The defence of our life the iniunction of a Magistrate are euer excepted voluntary combats are onely questioned or whose necessity wee doe not finde but make There are not many causes that can draw vs forth single into the field with colour of equity Let the first be the tryall of some hidden right whether of innocence vpon a false accusation or of title to inheritance not determinable by course of Lawes A proceeding not tolerable among Christians because it wants both vvarrant and certaintie Where euer did God bid thee hazard thy life for thy name Where did he promise to second thee When thou art without thy commandement without his promise thou art without thy protection Hee takes charge of thee but vvhen thou art in thy wayes yea in his If this be Gods way where did hee chalke it out If thou want his Word looke not for his aide Miserable is that man which in dangerous actions is left to his own keeping yea how plainly doth the euent shew Gods dislike How oft hath innocence lien bleeding in these combats and guiltinesse insulted in the conquest Those very decretals whom we oft cite not often trust not report the inequalitie of this issue Two men are brought to the barre one accuses the other of theft without further euidence either to cleare or conuince The sword is called for both witnesse and Iudge They meet and combat The innocent party is slaine The stollen goods are found after in other hands and confessed O the iniustice of humane sentences O vvretched estate of the party miscaried his good name is lost with his life which he would haue redeemed with his valour he both dies and sinnes while he striues to seeme cleare of a sinne Therefore men say he is guilty because hee is dead while the others wickednesse is rewarded with glory I am deceiued if in this case there were not three murderers the Iudge the aduersarie himselfe Let no man challenge God for neglect of innocence but rather magnifie him for reuenge of presumption What he enioynes that he vndertakes hee maintaines Who art thou O vaine man that darest expect him a party in thine owne brawles But there is no other vvay of tryall Better none then this Innocencie or land is questioned and now wee send two men into the lists to try vvhether is the better Fencer vvhat is the strength or skill of the Champions to the iustice of the cause Wherefore serue our owne oathes vvhereto vvitnesse records lotteries and other purgations Or why put wee not men as vvell to the old Saxon or Liuonian Ordalian tryals of hot yrons or scalding liquors It is farre better some truths should be vnknowne then vnlawfully searched Another cause seemingly warrantable may bee the determining of warre preuention of common bloodshed Two armies are readie to ioyne battell the field is sure to bee bloody on both sides either part chuses a champion they two fight for all the life of one shall ransome a thousand Our Philosophers our Lawyers shout for applause of this Monorarchie as a way neere easie safe I dare not Either the warre is iust or vniust if vniust the hazard of one is too much if iust too little The cause of a iust warre must be besides true important the title common wherein still a whole state is interessed therefore may not without rashnesse and tentation of God be cast vpon two hands The holy story neuer records any but a barbarous Philistine to make this offer and that in the presumption of his vnmatchablenesse Profane monuments report many and some on this ground wisely reiected Tullus challenged Albanus that the right of the two Hosts might be decided by the two Captaines he returned a graue reply which I neuer read noted of cowardize That this honour stood not in them two but in the two Cities of Alba and Rome All causes of publike right are Gods when we put to our hand in Gods cause then we may looke for his In vaine we hope for successe if we doe not our vtmost wherefore either warre must be determined without swords or vvith many why should all the heads of the Common-wealth stand vpon the necke and shoulders of one champion If he mis-carry it is iniury to lose her if he preuaile yet it is iniury to hazard her yet respecting the parties themselues I cannot but grant it neerest to equity and the best of combats that some blood should be hazarded that more might bee out of hazard I descend to your case which is yet further from likelihood of approofe for what can you plead but your credit others opinion You fight not so much against anothers life as your owne reproach you are wronged and now if you challenge not or you are challenged and if you accept not the vvorld condemnes you for a coward who would not rather hazard his life then blemish his reputation It were well if this resolution were as wise as gallant If I speake to a Christian this courage must be rectified Tell me what world is this whose censure you feare Is it not that which God hath branded long agoe with Positus in maligno Is it not that which hath euer misconstrued discouraged disgraced persecuted goodnesse that which reproached condemned your Sauiour
will you embrace him for his sake that hath stricken him or auoid him for his sake that hath forbidden you If you honour his rod much more will you regard his precept If you mislike not the affliction because he sends it then loue the life which you haue of his sending feare the iudgement which he will send if you loue it not He that bids vs flee when we are persecuted hath neither excepted Angell nor man whether soeuer I feare our guiltinesse if wilfully we flee not But whither shall we flee from God say you where shall he not both find and lead vs whither shall not our destiny follow vs Vaine men we may runne from our home not from our graue Death is subtle our time is set we cannot God will not alter it Alas how wise we are to wrong our selues Because Death will ouer-take vs shall we runne and meet him Because Gods decree is sure shall we be desperate Shall we presume because God changeth not Why doe we not trye euery knife and cord since our time is neither capable of preuention nor delay our end is set not without our meanes In matter of danger where the end is not knowne the meanes must be suspected in matter of hope where the end is not knowne meanes must be vsed Vse then freely the meanes of your flight suspect the danger of your stay and since there is no particular necessity of your presence know that God bids you depart and liue You vrge the instance of your Minister How vnequally There is not more lawfulnesse in your flight then sin in ours you are your owne wee our peoples you are charged with a body which you may not willingly leese not hazard by staying wee with all their soules which to hazard by absence is to lose our owne we must loue our liues but not when they are riuals with our soules or with others How much better is it to bee dead then negligent then faithlesse If some bodies be contagiously sicke shall all soules bee wilfully neglected There can be no time wherein good counsell is so seasonable so needfull Euery threatning finds impression where the mind is prepared by sensible iudgements When will the ironhearts of men bow if not when they are heat in the flame of Gods affliction now then to runne away from a necessary and publike good to auoid a doubtfull and priuate euill is to runne into a worse euill then wee would auoid He that will thus runne from Niniue to Tharsis shall find a tempest and a whale in his way Not that I dare be an author to any of the priuate visitation of infected beds I dare not without better warrant VVho euer said wee were bound to close vp the dying eyes of euery departing Christian and vpon what-euer conditions to heare their last grones If we had a word I would not debate of the successe Then that were cowardlinesse which now is wisedome Is it no seruice that wee publikely teach and exhort that we priuately prepare men for death and arme them against it that our comfortable letters and messages stir vp their fainting hearts that our loud voyces pierce their eares afarre vnlesse we feele their pulses and leane vpon their pillowes and whisper in their eares Daniel is in the Lyons den Is it nothing that Darius speakes comfort to him thorow the grate vnlesse he goe in to salute him among those fierce companions A good Minister is the common goods hee cannot make his life peculiar to one without iniury to many In the common cause of the Church he must be no niggard of his life in the priuate cause of a neighbours bodily sicknesse he may soone be prodigall A good father may not spend his substance on one child and leaue the rest beggers If any man be resolute in the contrary I had rather praise his courage then imitate his practice I confesse I feare not so much death as want of warrant for death To M. R. B. EP. X. A complaint of the iniquity of the Times with a prescription of the meanes to redresse it WHiles I accused the Times you vndertooke their patronage I commend your charity not your cause It is true There was neuer any Age not complained of neuer any that was not censured as worst VVhat is we see what was we neither inquire nor care That which is out of sight and vse is soone out of mind and ere long out of memory Yet the iniquity of others cannot excuse ours And if you will be but as iust as charitable you shall confesse that both some times exceed others in euill and these all This earthly Moone the Church hath her fuls and wainings and sometimes her eclypses whiles the shadow of this sinfull masse hides her beauty from the world So long as she wadeth in this planetary world it should be vaine to expect better it is enough when she is fixed aboue to be free from all change This you yeeld but nothing can perswade you that shee is not now in the full of her glory True or else she were not subiect to this darkning There was neuer more light of knowledge neuer more darknesse of impiety and there could not be such darknesse if there were not such light Goodnesse repulsed giues height to sin therefore are we worse then our predecessors because we might be better By how much our meanes are greater by so much are our defects Turne ouer all records and parallell such helps such care such cost such expectation with such fruit I yeeld We see but our owne times There was neuer but one Noah whom the Heathen celebrate vnder another name that with two faces saw both before and behind him But loe that Ancient of dayes to whom all times are present hath told vs that these last shal be worst Our experience iustifies him with all but the wilfull This censure lest you should condemne my rigour as vnnaturally partiall is not confined to our seas but free and common hath the same bounds with the earth I ioy not in this large society Would God we were euill alone How few are those whose cariage doth not say that profession of any conscience is pusillanimity How few that care so much as to shew well And yet of those few how many care onely to seeme whose words disagree from their actions and their hearts from their words Where shall a man mew vp himselfe that he may not be a witness of what he would not What can he see or heare and not bee either sad or guilty Oathes striue for number with words scoffes with oathes vaine speeches with both They are rare hands that are free either from aspersions of blood or spots of filthinesse Let mee bee at once as I vse bold and plaine VVanton excesse excessiue pride close Atheisme impudent profanenesse vnmercifull oppression ouer-mercifull conniuence greedy couetousnesse loose prodigality simoniacall sacriledge vnbrideled luxury beastly drunkennesse bloody treachery cunning fraud slanderous detraction
Discussing this Question Whether a man and wife after some yeeres mutuall and louing fruition of each other may vpon consent whether for secular or religious causes vow and perform a perpetuall separation from each others bed and absolutely renounce all carnall knowledge of each other for euer EP. 10. To Mr WIL. KNIGHT Incouraging him to persist in the holy calling of the ministery which vpon conceit of his insufficiency and want of affection he seemed inclining to forsake and change DECAD VI. EP. 1. To my Lord DENNY A particular account how our dayes are or should bee spent both common and holy EP. 2. To Mr T. S. Dedicated to Sir FVLKE GREVIL Discoursing how we may vse the world without danger EP. 3. To Sir GEORGE FLEETWOOD Of the remedies of sinne and motiues to auoid it EP. 4. To Mr Doctor MILBVRNE Discoursing how farre and wherein Popery destroyeth the foundation EP. 5. Written long since to I.W. Disswading from separation and shortly oppugning the grounds of that error EP. 6. To Master I.B. A complaint of the mis-education of our Gentry EP. 7. To Mr IONAS REIGESBERGIVS in Zeland Written some whiles since concerning some new opinions then broached in the Churches of HOLLAND and vnder the name of Arminius then liuing perswading all great wits to a study and care of the common peace of the Church and disswading from all affectation of singularity EP. 8. To W. I. condemned for murder Effectually preparing him and vnder his name whatsoeuer Malefactor for his death EP. 9. To Mr IOHN MOLâ— of a long time now prisoner vnder the Inquisition at ROME Exciting him to his wonted constancy and encouraging him to Martyrdome EP. 10. To all Readers Containing Rules of good aduice for our Christian and ciuill cariage THE FIFT DECAD To my Lord Bishop of BATHE and WELLS EP. I. Discoursing of the causes and meanes of the increase of Poperie BY what meanes the Romish Religion hath in these later times preuailed so much ouer the world Right Reuerend and Honorable is a confideration both weighty and vseful for hence may we frame our selues either to preuent or imitate them to imitate them in vvhat wee may or preuent them in what they should not I meddle not with the means of their first risings the munificence of Christian Princes the honest deuotions of wel-meaning Contributers the diuision of the Christian world the busie endeuours of forward Princes for the recouerie of the Holy-land vvith neglect of their own the ambitious insinuations of that Sea the fame and large dominion of those seuen hils the compacted indulgence and conniuence of some treacherous of other timorous Rulers the shamelesse flatterie of Parasites the rude ignorance of Times or if there be any other of this kinde My thoughts and words shall be spent vpon the present and latest Age. All the world knowes how that pretended Chaire of of Peter tottered and cracked some threescore yeares agoe threatning a speedy ruine to her fearfull vsurper How is it that still it stands and seemes now to boast of some setlednesse Certainly if Hell had not contriued a new support the Angell had long since said It is fallen it is fallen and the Merchants Alas alas the great Citie The brood of that lame Loyola shall haue this miserable honour without our enuy that if they had not beene Rome had not beene By what meanes it rests now to inquire It is not so much their zeale for falshood which yet we acknowledge and admire not If Satan vvere not more busie then they we had lost nothing Their desperate attempts bold intrusions importunate sollicitations haue not returned empty yet their policy hath done more then their force That Popish world was then foule and debauched as in doctrine so in life and now began to be ashamed of it selfe When these holy Fathers as some Saints dropt out of heauen suddenly professed an vnusuall strictnesse sad pietie resolued mortification and so drew the eyes and hearts of men after them that poore soules began to thinke it could not be other then diuine which they taught other then holy which they touched The very times not seldome giue as great aduantage as our owne best strength and the vices of others giue glory to those which either are or appeare vertuous They saw how ready the world vvas to bite at the bait and now followed their successe with new helps Plenty of pretended miracles must blesse on all sides the endeuors of this new Sect and cals for both approbation and wonder Those things by the report of their owne pens other witnesses I sâ—e none haue beene done by the ten Patriarkes of the Iesuitish Religion both aliue and dead which can hardly be matched of him whose name they haue vsurped And now the vulgar can say If these men were not of God they could doe nothing How can a man that is a sinner doe such miracles not distrusting either the fame or the vvorke but applauding the Authors for what was said to be done But now lest the enuy of the fact should surpasse the wonder they haue learned to cast this glory vpon their woodden Ladies and to communicate the gaine vnto the whole Religion Two blockes at Hale and Scherpen heuuell haue said and done more for Poperie then all Friers euer since Francis wore his breeches on his head But because that praise is sweet vvhich arises from the disgrace of a riuall therefore this holy societie hath besides euer wont to honour it selfe by the brokage of shamelesse vntruths against the aduerse part not caring how probable any report is but how odious A iust volume would not containe those willing lies wherewith they haue purposely loaded religion and vs that the multitude might first hate vs and then inquire and these courses are held not tolerable but meritorious So the end may be attained all meanes are iust all wayes straight Whom we may we satisfie but wounds once giuen are hardly healed without some scarres and commonly accusations are vocall Apologies dumbe How easie is it to make any cause good if we may take libertie of tongue and conscience Yet lest some glimpse of our truth and innocence should perhaps lighten the eyes of some more inquisitiue Reader they haue by strict prohibitions whether of bookes or conference restrained all possibilitie of true informations Yea their owne writings vvherein our opinions are reported with confutation are not allowed to the common view lest if it should appeare vvhat we hold our meere opinion should preuaile more then their subtilest answer But aboue all the restraint of Gods booke hath gained them most If that might be in the hands of men their religion could not be in their hearts now the concealement of Scriptures breeds ignorance and ignorance superstition But because forbiddance doth but whet desire and worke a conceit of some secret excellence in things denied therefore haue they deuised to affright this dangerous curiositie vvith that cruell butcherly hellish inquisition wherein yet
Rulers in Christ's time were notoriously couetous proud oppressing cruell superstitious our Sauiour feared not polluting in ioyning with them and was so farre from separating himselfe that hee called and sent others to them But a little Leauen leauens the whole lumpe it is true by the infection of it sinne where it is vnpunished spreadeth it sowreth all those whose hands are in it not others If we dislike it detest desist reproue and mourne for it we cannot bee tainted the Corinthian loue-feasts had grosse and sinfull disorder yet you heare not Paul say Abstaine from the Sacrament till these be reformed Rather he enioynes the act and controules the abuse God hath bidden you heare and receiue shew me where he hath said except others be sinfull Their vncleannesse can no more defile you then your holinesse can excuse them But while I communicate you say I consent God forbid It is sinne not to cast out the deseruing but not yours vvho made you a Ruler and a Iudge The vncleane must bee separated not by the people Would you haue no distinction betwixt priuate and publike persons What strange confusion is this And what other then the old note of Corah and his company Yee take too much vpon you seeing all the Congregation is holy euery one of them and the Lord is among them wherefore then lift ye vp your selues aboue the Congregation of the Lord What is if this be not to make a Monster of Christs body hee is the head his Church the body consisting of diuers limbes All haue their seuerall faculties and imployments not euery one all vvho would imagine any man so absurd as to say that this bodie should be all tongue or all hands euery man a Teacher euery man a Ruler As Christ had said to euery man Goe teach and whose sinnes yee remit How senselesse are these two extreames Of the Papists that one man hath the Keyes Of the Brownists that euery man hath them But these priuiledges and charges are giuen to the Church True to be executed by her Gouernors the facultie of speech is giuen to the vvhole man but the vse of it to the proper instrument Man speaketh but by his tongue if a voice should be heard from his hand eare foot it were vnnaturall Now if the tongue speake not when it ought shall we bee so foolish as to blame the hand But you say if the tongue speake not or speake ill the whole man smarteth the man sinneth I grant it but you shall set the naturall body on too hard a rack if you straine it in all things to the likenesse of the spirituall or ciuill The members of that being quickned by the same soule haue charge of each other and therefore either stand or fall together It is not so in these If then notwithstanding vnpunished sinnes we may ioyne with the true Church Whether is ours such You doubt and your solicitors deny surely if we haue many enormities yet none worse then rash and cruell iudgement let them make this a colour to depart from themselues there is no lesse woe to them that call good euill To iudge one man is bold and dangerous Iudge then vvhat it is to condemn a vvhole Church God knowes as much vvithout cause as without shame Vaine men may libell against the Spouse of Christ her husband neuer diuorced her No his loue is still aboue their hatred his blessings aboue their censures Do but aske them were we euer the true Church of God If they deny it Who then were so Had God neuer Church vpon earth since the Apostles time till Barrow and Greenwood arose And euen then scarce a number nay when or where vvas euer any man in the vvorld except in the schooles perhaps of Donatus or Nouatus that taught their doctrine and now still hath he none but in a blind lane at Amsterdam Can you thinke this probable If they affirme it when ceased we Are not the points controuerted still the same The same gouernment the same doctrine Their minds are changed not our estate Who hath admonished euinced excommunicated vs and when All these must be done Will it not be a shame to say that Francis Iohnson as he tooke power to excommunicate his Brother and Father so had power to excommunicate his Mother the Church How base and idle are these conceits Are wee then Heretikes condemned in our selues Wherein ouerthrow wee the foundation What other God Sauiour Scriptures Iustification Sacraments Heauen do they teach besides vs Can all the Masters of Separation yea can all the Churches in Christendome set forth a more exquisite and worthy confession of faith then is contained in the Articles of the Church of England Who can hold these and bee hereticall Or from which of these are we reuolted But to make this good they haue taught you to say that euery truth in Scripture is fundamentall so fruitfull is errour of absurdities Whereof still one breeds another more deformed then it selfe That Trophimus vvas left at Miletum sicke that Pauls Cloake was left at Troas that Gaius Pauls hoast saluted the Romanes that Nabal was drunke or that Thamar baked Cakes and a thousand of this nature are fundamentall how large is the Separatists Creed that hath all these Articles If they say all Scripture is of the same Author of the same authoritie so say we but not of the same vse is it as necessarie for a Christian to know that Peter hosted with one Simon a Tanner in Ioppa as that Iesus Christ the Sonne of God vvas borne of the Virgin Mary What a monster is this of an opinion that all truths are equall that this spirituall house should be all foundation no walls no roofe Can no man be saued but he that knowes euery thing in Scripture Then both they and vvee are excluded heauen would not haue so many as their Parlor at Amsterdam Can any man be saued that knowes nothing in Scripture It is farre from them to be so ouercharitable to affirme it you see then that both all truths must not of necessitie bee knowne and some must and these we iustly call fundamentall which who so holdeth all his hay and stubble through the mercy of God condemne him not stil he hath right to the Church on earth and hope in heauen but whether euery truth bee fundamentall or necessarie discipline you say is so indeed necessarie to the well-being of a Church no more it may be true without it not perfect Christ compares his Spouse to an Army with banners as order is to an Armie so is discipline to the Church if the troopes be not well marshalled in their seuerall rankes and moue not forward according to the discipline of warre it is an Armie still confusion may hinder their successe it cannot bereaue them of their name it is as beautifull proportion to the bodie an hedge to a vineyard a wall to a City an hem to a garment feeling to an house It may be a body vineyard
a childe what should I note more not rub or scratch in publike God commands them to weare Totaphoth phylacteries Vex Egyptiaca Versus quidam ex lege Mosis in pergameno scripti sez 14. priores 13. Exo. 4 5 6 7 8 9. 6. Deut. Pagn Quo ferrum vim assandi habet Praec Mos cum expos Ibid. they doe which our Sauiour reproues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlarge them and these must bee written with right lines in a whole parchment of the hide of a cleane beast God commands to celebrate and rost the Passeouer they will haue it done in an excesse of care not with an iron but a woodden spit and curiously chuse the wood of Pomegranate God commanded to auoid Idolatry they taught their Disciples if an Image were in the way to fetch about some other if they must needes goe that way to runne and if a thorne should light in their foot neere the place not to kneele but sit downe to pull it out lest they should seeme to giue it reuerence I weary you with these Iewish niceties Consider then how deuout how liberall how continent how true dealing how zealous how scrupulous how austere these men were and see if it bee not a wonder that our Sauiour thus brandeth them Except your righteousnesse exceed the righteousnesse of the Scribes and Pharises yee shall not enter into the kingdome of Heauen That is If your doctrine bee not more righteous you shall not be entred of the Church if your holinesse bee not more perfect you shall not enter into heauen behold Gods kingdome below and aboue is shut vpon them The poore Iewes were so besotted with the admiration of these two that they would haue thought if but two men must goe to heauen the one should be a Scribe the other a Pharisee What strange newes was this from him that kept the keies of Dauid that neither of them should come there It was not the person of these men not their learning not wit not eloquence not honour they admired so much but their righteousnesse and loe nothing but their righteousnesse is censured Herein they seemed to exceed all men herein all that would bee saued must exceed them Doe but thinke how the amazed multitude stared vpon our Sauiour when they heard this Paradox Exceed the Pharises in righteousnesse It were much for an Angell from heauen What shall the poore sonnes of the earth doe if these worthies bee turned away with a repulse yea perhaps your selues all that heare mee this day receiue this not without astonishment and feare whiles your consciences secretly comparing your holinesse with theirs finde it to come as much short of theirs as theirs of perfection And would to God you could feare more and bee more amazed with this comparison for to set you forward must wee exceed them or else not bee saued If we let them exceed vs what hope what possibilitie is there of our saluation Ere wee therefore shew how farre we must goe before them looke backe with me I beseech you a little and see how farre we are behinde them They taught diligently and kept Moses his chaire warme How many are there of vs Matth. 23.3 whom the great Master of the Vineyard may finde loitering in this publike market-place and shake vs by the shoulder with a Quid statis otiosi Why stand you here idle They compast sea and land Satans walke to make a proselyte we sit still and freeze in our zeale and lose proselytes with our dull and wilfull neglect They spent one quarter of the day in praier how many are there of vs that would not thinke this an vnreasonable seruice of God We are so farre from this extreme deuotion of the old Euchita Correcti à Concilio Toletan Bellar. that wee are rather worthy of a censure with those Spanish Priests for our negligence How many of you Citizens can get leaue of Mammon to bestow one houre of the day in a set course vpon God How many of you Lawyers are first clients to God ere you admit others clients to you How many of you haue your thoughts fixed in Heauen ere they be in Westminster Alas what dulnesse is this what iniustice All thy houres are his and thou wilt not lend him one of his owne for thine owne good They read they recited the Law some twice a day neuer went without some parts of it about them but to what effect There is not one of our people saith Iosephus but answers to any question of the Law as readily as his owne name Quilibet nostrū de lege interrogatus facilius quam nemen suū respondet Ios cone◠App. lib. 2. How shall their diligence vpbraid yea condemne vs Alas how doe our Bibles gather dust for want of vse while our Chronicle or our Statute-booke yea perhaps our idle and scurrilous play-bookes are worne with turning Oh how happy were our fore-fathers whose memory is blessed for euer if they could with much cost and more danger get but one of Pauls Epistles in their bosomes how did they hugge it in their armes hide it in their chest yea in their hearts How did they eat walke sleepe with that sweet companion and in spight of persecution neuer thought themselues well but when they conuersed with it in secret Loe now these shops are all open we buy them not these books are open we read them not and we will be ignorant because we will The Sunne shines and wee shut our windowes It is enough for the miserable Popish Laitie to bee thus darke that liue in the perpetuall night of Inquisition Shal this be the only difference betwixt them and vs that they would read the holy leaues and may not we may and will not There is no ignorance to the wilfull I stand not vpon a formall and verball knowledge that was neuer more frequent more flourishing But if the maine grounds of Christianitie were throughly setled in the hearts of the multitude wee should not haue so much cause of shame and sorrow nor our aduersaries of triumph and insultation Shew lesse therefore for Gods sake and learne more and ballace your wauering heart with the sound truth of Godlinesse that you may flie steadily thorow all the tempests of errors Make Gods Law of your learned counsell with Dauid and be happy Matth. 8.12 Else if you will needs loue darknesse you shall haue enough of it you haue here inward darknesse there outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is your owne darknesse Choshet Aphelab Tenebrae caliginis that his of whom the Psalmist He sent darknesse and it was darke Darke indeed A thicke and terrible darknesse ioyned with weeping and gnashing I vrge not their awfull reuerence in their deuotion our sleepy or wilde carelesnesse their austere and rough discipline of the bodie our wanton pampering of the flesh though who can abide to thinke of a chaste Pharisee a filthy Christian a temperate Pharise a drunken
deuotion They were nothing beside the stage all for sight nothing for substance Would God this vice of hypocrisie had either died with them or had onely hereditarily descended to their successors Satan will not let vs be thus happy I see no mans heart but I dare boldly say the world is full of hypocrisie By their fruits yee shall know them saith our Sauiour By their fruits not by the blossomes of good purposes nor the leaues of good profession but by the fruits of their actions Not to speake how our mint and cummin hath incroched vpon iudgement and iustice Search your selues yee Citizens now you draw neere to God with your lips with yoar eares where is your heart Here your deuout attention seemes to cry The Lord is God how many are there of you that haue any God at home how many that haue a false God God at Church Mammon in your shops I speake not of all God forbid This famous Citie hath in the darkest in the wantonest times afforded and so doth many that haue done God honour honestie to the Gospell But how many are there of you that vnder smooth faces haue foule consciences Faire words false measures forsworne valuations adulterate wares griping vsuries haue fild many of your coffers and festered your soules You know this and yet like Salomons Curtizan you wipe your mouthes and it was not you Your almes are written in Church-windowes your defraudings in the sand all is good saue that which appeares not How many are there euery where that shame religion by professing it whose beastly life makes Gods truth suspected for as howsoeuer the Samaritan not the Iew releeued the distressed traueller yet the Iewes religion was true not the Samaritans so in others truth of causes must not be iudged by acts of persons yet as he said It must needs be good that Nero persecutes so who is not ready to say It cannot be good that such a miscreant professes Woe to thee Hypocrite thou canst not touch not name goodnesse but thou defilest it God will plague thee for acting so high a part See what thou art and hate thy selfe or if not that yet see how God hates thee he that made the heart sayes thou art no better than an hansome tombe the house of death Behold here a greene turfe or smooth marble or ingrauen brasse and a commending Epitaph all sightly but what is within an vnsauourie rotten carcasse Tho thou were wrapt in gold and perfumed with neuer so loud prayers holy semblances honest protections yet thou art but noysome carrion to God Of all earthly things God cannot abide thee and if thou wouldst see how much lower yet his detestation reacheth know that when he would describe the torments of Hell he calls them as their worst title but the portion of hypocrites Wherefore cleanse your hands yee sinners Iam. 8.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and purge your hearts yee double-minded For vnlesse your righteousnesse exceed the hypocriticall righteousnesse of the Scribes and Pharises yee shall not enter into the kingdome of Heauen My speech must end in their Couetousnesse and Ambition A paire of hainous vices I ioyne them togither for they are not onely brethren but twins yet so as the elder here also serues the younger It is ambition that blowes the fire of Couetousnesse Oppression gets wealth that wealth may procure honour Why doe men labour to be rich but that they may be great Their Couetousnesse was such that their throat an open sepulchre swallowed vp whole hoases of Widowes Whence their goods are called by our Sauiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 13.41 as if they were already in their bowels and which was worst of all while their lips seemed to pray they were but chewing of that morsell Their Ambition such that they womanishly brawled and shouldred for the best seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 23.6 the highest pew A title a wall a chaire a cap a knee these were goodly cares for them that professed grauitie humilitie mortification Let me boldly say Ierusalem neuer yeelded so very Pharises as Rome These old disciples of Sammai and Hillel were not Pharises in comparison of our Iesuites From iudgement you see I am descended to practise wherein it is no lesse easily made good that these are more kindly Pharises than the ancient A poore Widowes Cottage fill'd the panch of an old Pharise How many faire Patrimonies of deuout young Gentlemen * * A word which the Seâ—â—râ—s report in their Quodlibet vsuall amongst them to signifie beguiled and wipt of their inheritance from the example of M. Henry Drury of Lawshall in Suffolke so defeated by the Iesuits As at Winnoxberg in Flanders neere Dunkerke where a rich Legacie giuen by a charitable Lady for the building of an Hospitall was cunningly turned to the maintenance of Iesuites Sacr. cerem l. 1. de Conse Benedict coron Pontif. Postea Imperator si praesens est stapham equi Papalis tenet dem ducit equum per froenuÌ„ aliquantulum And afterward Dum Imperator haec officia praestat debet Papa modeste recusare tandeâ— cum aliquibus bonis verbis recipiendo permittit aliquaÌ„tulum progredâ— c. That is while the Emperor doth these seruices to the Pope of holding his stirrup and â—ading his horse by the bridle the Pope ought modestly to refuse but at last with some good words he suffers him to goe on a while and then at last states himselfe c. Act. 9.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Giue me not pouerty nor riches Prou. 30.8 Druryed by them pardon the word it is their owne the thing I know and can witnesse haue gone downe the throat of these Loyolists let their owne Quodlibet and Catechisme report What speake I of secular inheritances these eyes haue seene no meane houses of deuotion and charitie swallowed vp by them As for their ambitious insinuations not onely all their owne Religions enuiously cry downe but the whole world sees and rings of What oare of state can stir without their rowing What Kingdome either stands or fals without their intermedling What noble Family complaines not of their proling and stealth And all this with a sterne face of sad pietie and sterne mortification Yea what other is their great Master but the King of Pharises who vnder a pretence of simple piety challenges without shame to haue deuoured the whole Christian world the naturall inheritances of secular Princes by the foisted name of Peters patrimony and now in most infamous and shamelesse ambition cals great Emperours to his stirr up yea to his footstoole But what wander we so far from home Vae nobis miseris saith S. Ierome ad quos Pharisaeorum vitia tranfierunt Woe to vs wretched men to whom the Pharises vices are derived The great Doctor of the Gentiles long ago said All seeke their owne and not the things of God and is the world mended with age would
skin of Vertue and lookes louely Vertue as often comes forth like a Martyr in the Inquisition with a San-benit vpon her backe and a cap painted with Deuils vpon her head to make her vgly to the beholders Iudge not therefore according to the appearance The appearance or face is of things as of men We see it at once with one cast of the eye yet there are angles and hils and dales which vpon more earnest view the eye sees cause to dwell in so it is with this appearance or face of things which how-euer it seemes wholly to appeare to vs at the first glance yet vpon further search will descry much matter of our inquiry For euery thing from the skin inclusiuely to the heart is the face euery thing besides true being is appearance All the false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that vse to beguile the iudgement of man hide themselues vnder this appearance These reduce themselues to three heads Presumptions false Formes Euents Presumptions must be distinguished for whereas there are three degrees of them first levia Probabilia light Probabilities then faire Probabilities and thirdly strong Probabilities which are called Indicia iuris the two first are allowed by very Inquisitors but as sufficient to cause suspicion to take information to attache the suspected not enough whereon to ground the Libell or the torture much lesse a finall Iudgement Thus Elie sees Annaes lips goe therefore she is drunke The Pharises see Christ sit with sinners he is a friend to their sins False formes are presented either to the eye or to the eare In the former besides supernaturall delusions there is a deceit of the sight whether through the indisposition of the Organ or the distance of the Obiect or the mis-disposition of the medium So as if we should iudge according to appearance the Sunne should double it selfe by the first through the crossenesse of the eye it should diminish it selfe by the second and seeme as big as a large Siue or no large Cart wheele at the most It should dance in the rising and moue irregularly by the third To the eare are mis-reports and false suggestions whether concerning the person or the cause In the former the calumniating tongue of the Detractor is the Iugler that makes any mans honestie or worth appeare such as his malice listeth In the latter the smooth tongue of the subtile Rhetorician is the Impostor which makes causes appeare to the vnsetled iudgement such as his wit or fauour pleaseth Euents which are oft-times as much against the intention and aboue the remedie of the Agent as besides the nature of the Act There is sometimes a good euent of euill as Iasons aduersary cured him in stabbing him the Israelites thriue by oppression the Field of the Church yeelds most when it is manured with bloud There is sometimes an ill euent of good Ahimelec giues Dauid the Shew-bread and the Sword hee and his family dies for it Sapientis est praestare culpam It is enough for a wise man to weild the Act the issue he cannot Wisdome makes demonstratiue Syllogismes à priori from the causes folly Paralogismes à posteriori from the successe Careat successibus opto quisquie ab euentu c. was of old the word of the Heathen Poet. If therefore either vpon sleight probabilities or false formes or subsequent euents wee passe our verdict wee doe what is here forbidden Iudge according to appearance Had the charge beene onely Iudge not and gone no further it had beene very vsefull and no other than our Sauiour gaue in the Mount wee are all on our way Euery man makes himselfe a Iustice Itinerant and passeth sentence of all that comes before him yea beyond all commission of all aboue him and that many times not without grosse mis-construction as in the case of our late directions Our very Iudges are at our barre Secrets of Court of Counsell of State escape vs not yea not those of the most reserued Cabinet of Heauen Quis te constituit Iudicem Who made thee a Iudge as the Israelite vniustly to Moses These are sawcy vsurpers of forbidden Chaires and therefore it is iust with God that according to the Psalmist such Iudges should be cast downe in stony places yea as it is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should be left in the hands of the rocke allidantur Petrae that they should be dasht against the rocks that will be sailing without Card or compasse in the vast Ocean of Gods Counsels or his Anointeds But now here our Sauiour seales our Commission sets vs vpon the Bench allowes vs the act but takes order for the manner we may iudge we may not iudge according to the appearance wee may bee Iudges whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one to condemne the other to absolue wee may not bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudges of euill thoughts and we shall be euill-thoughted Iudges if we shall iudge according to the appearance Not only Fortune and Loue but euen Iustice also is wont to be painted blindfold to import that it may not regard faces God sayes to euery Iudge as he did to Samuel concerning Eliab Looke not on his countenance nor the height of his stature Is an outragious rape committed Is bloud shed Looke not whether it be a Courtiers or a Pesants whether by a Courtier or a Pesant either of them cries equally loud to heauen Iustice cannot be too Lyncean to the being of things nor too blinde to the appearance The best things appeare not the worst appeare most God the Angels soules both glorified and encaged in our bosomes grace supernaturall truths these are most-what the obiects of our faith and faith is the euidence of things not seeene Like as in bodily obiects the more pure and simple ought is as aire and ethereall fire the more it flyeth the sight the more grosse and compacted as water and earth the more it fils the eye Iudge not therefore according to appearance It is an vsefull and excellent rule for the auoiding of errour in our iudgement of all matters whether Naturall Ciuill or Diuine Naturall what is the appearance of a person but the colour shape stature The colour is oft-times bought or borrowed the shape forced by Art the stature raised to contradict Christ a cubit high Iudge not therfore according to appearance What are the collusions of Iuglers and Mountebanks the weepings and motions of Images the noyses of miraculous cures and dispossessions but appearances Fit aliquando in Ecclesiâ maxima deceptio populi in miraculis fictis à sacerdotibus There is much cozenage of the poore people by cogged miracles saith Cardinall Lyranus these holy frauds could not gull men if they did not iudge according to appearance Should appearance bee the rule our haruest had beene rich there was not more shew of plenty in our fields than now of scarcity in our streets This dearth to say truth is not
of the sonnes of Anak the spirituall wickednesses in heauenly places If we looke at their number they are Legions If to their strength they are Principalities and Powers If to their nature they are spirits that rule in the aire We are men flesh and bloud single weake sinfull What euer we are our God is in heauen and doth whatsoeuer he will he is the Lord of Hosts though Cowards in our selues yet in him we are more than Conquerors he who is more than all power than All truth hath said it The Gates of Hell shall not preuaile against his Church Thanks be to God which giueth vs victory through our Lord Iesus Christ Lastly he is the Lord of hosts his vndertakings are infallible Hath he said that the glory of the Euangelicall Church shall exceed the Legall Hath he said that In this place he will giue peace How can the Church faile of glory or the soule of peace His word can be no more defectiue than himselfe impotent Trust God with his owne causes trust him with thy selfe doe that he bids expect what he promises haunt this House of his wait on his ordinances The Lord of Hosts shall giue thee that peace which passeth all vnderstanding and with peace glory in that vpper House of his not made with hands eternall in the Heauens To the possession whereof that God who hath ordained vs in his good time mercifully bring vs. And now O Lord God of Hosts make good thy promises to this House of thine Whensoeuer any Suppliant shall in this place offer vp his praiers vnto thee heare thou in Heauen thy dwelling place and when thou hearest haue mercy What Word soeuer of thine shall sound out of this place let it be the fauour of life vnto life to euery hearer What Sacrament soeuer of thine in this place shall be administred let it be effectuall to the saluation of euery receiuer Thou that art the God of glory and peace giue peace and glory to thy Seruants for thy mercies sake for thy Sonnes sake euen the Sonne of thy loue Iesus Christ the iust To whom with thee and the holy Ghost one infinite God be giuen all praise honour and thanksgiuing now and for euer TO THE WORSHIPFVLL AND REVEREND Mr. Dr. HALL DEANE OF WORCESTER my worthie and much respected Friend all happinesse with my loue in CHRIST IESVS REuerend Sir this Sermon I know is at the Presse before you expected But I thought as this glorious Chapell occasioned it so it might minister occasion of perpetuall remembrance of the Chapell by remaining its first Monument And altho both these were confined to the priuate the Chapell for the Family of my Right Honorable Lord the Earle of Exceter who hath giuen the materiall thereof sufficient luster and the Copie of the Sermon to the Cabinet of my truly Noble and vertuous Lady his Countesse yet both these are much and oft required to the publike the Sermon to be an instruction and so it is the Chapell to be an example and so it may be The Sermon to teach all to be all glorious in their soules The Chapell to teach some who build houses for their owne habitation to set vp another for Gods Religion The Sermon was craued at the hands of my Honourable Ladie that it might come to the Presse who of her owne pious disposition gaue forth the Copie and for her Noble esteeme of your selfe and of the worth of your sermon was willing and desirous to giue it way to the Printer And this I thought good to impart vnto you and to the courteous Reader that you may be satisfied of the meanes how and the cause why it comes in publike And so praying for you and desiring your prayers for me I remaine Your truly louing Friend H. BAGVLEY THE TRVE Peace-Maker LAID FORTH IN A SERMON BEFORE HIS MAIESTY AT THEOBALDS September 19. 1624. By IOS HALL SIC ELEVABITVR FILIVS HOMINIS Io 3. ANCHORA FIDEI LONDON Printed by IOHN HAVILAND for NATHANIEL BVTTER 1624. THE TRVE Peace-Maker ESAY 32.17 Opus Iustitiae pax The worke of Iustice or righteousnesse shall be peace MY Text you heare is of Iustice and peace two royall graces and such as flow from soueraigne Maiesty There is a double Iustice Diuine and humane there is a double peace outward in the state inward in the soule Accordingly there is a double sense of my Text a spirituall a ciuill sense The spirituall concerning Theologicall Iustice and inward peace The ciuill concerning humane iustice and outward peace The spirituall thus The Messias shall cause the fruit of his perfect iustice to be our inward peace with God and our selues The ciuill thus The Magistrate shall cause the worke of ciuill Iustice in his administration to be our outward peace with one another In both or either as Musculus well there is an allusion in the Hebrew word to a field the soile is the heart or the State the seed is Iustice the fruit peace That which was waste ground is now a Carmell a fruitfull field and the fruit of this field of Iustice is peace As there is good reason we will beginne with the spirituall Iustice and Peace The great King of Heauen will disforest that peece of the world which hee calls his Church and put it to tillage it shall be sowne with righteousnesse and shall yeeld a sweet crop of peace in this onely not in the barren heaths of the prophane world shall true peace grow At first God and man were good friends How should there bee other than good termes betwixt Heauen and Paradise God made man iust and iust man whiles he was so could not chuse but loue the iust God that made him sin set them at odds in one act and instant did man leese both his iustice and peace now the world is changed now the stile of God is Fortis vltor God the auenger Ier. 51.56 and the stile of men God the auenger The sonnes of wrath Filij irae sons of wrath Ephes 2.3 There is no possible peace to be made betwixt God man but by the perfect Iustice of him that was both God man I would there were a peace in the Church about this Iustice It is pitie shame there is not but there must be heresies As there are two parts of Diuinity the Law and the Gospell so each of these haue their Iustice there is a Iustice of the Law and an Euangelicall Iustice The Iustice of the Law when a meere morall man is iustified out of his owne powers by the works of the Law very Papists will giue so much way to S. Paul so much affront to Pelagius as to renounce this freely anathematizing that man who by the strength of humane nature or the doctrine of the Law shal challenge iustification Vnlesse perhaps some Andradius haue priuiledge to teach Morall righteousnesse that this Ethica Iustitia was enough to iustifie and saue the old Philosophers The Euangelicall Iustice is
making else-where this sinner worse than the Infidell And the old vulgar can giue no worse terme to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he findes it yea to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebels themselues What doth this brand to a Church not Christian onely though you denie it but famous Of whom is truly verified after all your spleene that which the Spirit writes to the Angell of Ephesus Laborasti non Defecisti Say if you can what Article of the Christian and Apostolike faith haue we renounced What Heresie maintaine we Wherein haue we runne from the Tents of Christ What hold we that may not stand with life in Christ and saluation We challenge all men and Deuils in this point for our innocence Distinguish for starke shame of so foule a word or which is better eat it whole and let not this blemish be left vpon your soule and name in the Records of God and the world that you once said of a Church too good for yours Drencht in Apostasie If wee crie Peace whiles you crie Apostasie surely we flatter whiles you raile betwixt these two dangerous extremes we know an wholsome meane so to approue that we foster not securitie so to censure that we neither reuile nor separate and in one word to doe that which your Pastor could exhort the Separators from your Separation for euen this Schisme hath Schismes If we should mislike yet to rest in our differences of iudgement and notwithstanding peaceably to continue with the Church Had you taken this course you should neither haue needed to expect our pittie nor to complaine of our crueltie Surely whether our loue be cruell or not your hatred is whereof take heed lest you heare from old IACOB Cursed bee their wrath for it was fierce and their rage for it was cruell How can you expect compassion when you breath fire and write gall Neuer mention the fury of others indignation till the venomous and desperate writings of Barrow and Greenwood be either worne out with time or by the Thunderbolts of your not rare censures be strucke downe to Hell whence their maliciousnesse came I forbeare to recapitulate how much rather had I helpe to burie than to reuiue such vnchristian exprobrations SEP The first action laid against vs is of vnnaturalnesse and ingratitude towards our Mother the Church of England for our causelesse separation from her to which vniust accusation and triuiall querimonie our most iust defence hath beene and is that to our knowledge wee haue done her no wrong we doe freely and with all thankfulnesse acknowledge euery good thing shee hath and which our selues haue there receiued SECTION XIIII INGRATITVDE and vnnaturalnesse to your mother is obiected The Separatists acknowledgements of the graces of the Church of England in that you flie from her yea now woe is me that you spet in her face and marke her for an Harlot Would God the accusation were as far from being iust as from being triuiall Yet perhaps you intend it not in the lightnesse of this charge but the commonnesse you haue caused me to smart for my charitie yet I forbeare it not What is your defence That you haue done her no wrong to your knowledge Modestly spoken that doubtfully we know your wrong but we know not your knowledge it is well if your wrong bee not wilfull an ignorant wrong is both in more hope of amends and of mercie But is not this caution added rather for that you thinke no hard measure can possibly be a wrong to so vile a Church I aske and would bee denied No you doe freely and with all thankfulnes acknowledge euery good thing shee hath Whatsoeuer you doe to vs I will not any more in fauour of you wilfully wrong my selfe you haue bidden me now to take you as a complete Separatist and speake this for your selfe and yours Let the Reader now iudge whether the wrong of your Sect be wilfull and acknowledgment of our good H. Barr. Praef. to the separ defended Causes of separ def p. 12. Confer with Doctor Andr. free and thankfull Your first false-named Martyr shall giue the first witnesse of the titles of our Church Who saith he that were not drunke and intoxicate with the Whores Cup could affirme this confuse Babel these cages of vncleane Birds these Prisons of foule and hatefull Spirits to be the Spouse of Christ And else-where he calls the people of our Church Goats and Swine Is this any wrong to your knowledge The same Author They haue not saith he in their Churches any one thing in their practise proceedings not one pin naile or hooke according to the true patterne Pref. to separ def Do you not now freely and thankfully acknowledge our Churches good things What is more ordinarie with him and his brother in euill Iohn Greenwood than to call our Ministers Baals Priests Cainites the marked seruants of Antichrist Sellers of the Whores wares Worshippers of the Beast Is this yet any wrong to your knowledge Pastor Iohnson sticks not to say that the Ministerie Worship of the Church of England were taken out of the Whores Cup Gyff refuted touch Donat. Obseruat of M. H. Bar. p. 239. Fr. Iohns Reason 9. against M. Iac. p. 74. Iohns against M. Iac. Excep 3. Nota Bene. and plainly stiles our Church as which of you doe not Daughter of the great Babylon that mother of Whoredomes and abominations of the earth yet more That Hierarchie Worship Constitution and Gouernment which they professe and practise being directly Antichristian do vtterly destroy true Christianity so as their people and Churches cannot in that estate be iudged true Christians Do you not now freely and thankfully acknowledge our good things What can any Deuill of Hell say worse against vs than this That we are no Christians Or what good can there be in vs if no true Christianitie If we denied euery Article of the Christian Creed if we were Mahumetans as your good Pastor sticks not to compare vs if the most damned Heretiques vnder Heauen Ibid. what could he say but no Christians Your Teacher and Pastor which is a wonder agree For your Doctor Ainsworth makes this one head of his poysonous Counterpoyson that Christ is not the Head Mediator Counterpoys p. 127. 131. Prophet Priest King of the Church of England You their Disciple are not yet promoted to this height of immodestie yet what are your good things Euen to you we are Apostates Traytors Rebels Babylonish this is well for a Learner Hereafter if you will heare me keepe our good things to your selfe and report our euill Yea that your vncharitablenesse may be aboue all examples monstrous You do not onely denie vs any interest in the Church of Christ but exclude vs what you may from all hope and possibilitie of attaining the honor of Christendome For when a godly Minister protested to Master Barrow Barr. Conference with M. Sperin as Barr. himselfe hath
where must at once vtterly fall off from that Church where that Man of Sinne sitteth His fall depends on the fall of others or rather their rising from vnder him If neither of these must be sudden why is your haste But this must not be yet ought as there must be heresies yet there ought not It is one thing what God hath secretly decreed another what must be desired of vs If we could pull that Harlot from her seat and put her to Iesabels death it were happy Haue wee not endeuored it What speake you of the highest Towers and strongest pillars or tottering remainders of Babylon wee shew you all her roofes bare her walles razed her vaults digged vp her Monuments defaced her Altars sacrificed to desolation Shortly all her buildings demolished not a stone vpon a stone saue in rude heapes to tell that here once was Babylon Your strife goes about to build againe that her tower of confusion God diuides your languages It will be well if yet you build not more than we haue reserued SEP You haue renounced many false doctrines in Poperie and in their places embraced the truth But what if this truth be taught vnder the same hatefull Prelacie in the same deuised office of Ministerie and confused communion of the prophane multitude and that mingled with many errors SECTION XXVI THe maine grounds of Separation YOu will now bee free both in your profession and gift You giue vs to haue renounced many false doctrines in Popery and to haue embraced so many truths we take it vntill more You professe where you sticke what you mislike In these foure famous heads which you haue learned by heart from all your predecessors An hatefull Prelacie Barr. and Gr. against Gyffe Confer Exam passim Penry in his Exam. Exo. 1.2 3 c. Ierem. 20.1 Ierem. 5. vlt. A deuised Ministerie a confused and profane communion and lastly the intermixture of grieuous errors What if this truth were taught vnder a hatefull Prelacie Suppose it were so Must I not imbrace the truth because I hate the Prelacie What if Israel liue vnder the hatefull Aegyptians What if Ieremie liue vnder hatefull Pashur What if the Iewes liue vnder an hatefull Priesthood What if the Disciples liue vnder hatefull Scribes What are others persons to my profession If I may be freely allowed to bee a true professed Christian what care I vnder whose hands But why is our Prelacie hatefull Actiuely to you or passiuely from you In that it hates you Would God you were not more your owne enemies Or rather because you hate it your hatred is neither any newes nor paine Who or what of ours is not hatefull to you Our Churches Bells Clothes Sacraments Preachings Prayers Singings Catechismes Courts Meetings Burials Marriages It is maruell that our aire infects not and that our heauen and earth as Optatus said of the Donatists escape your hatred Iohns praef to his 7. Reas Not the forwardest of our Preachers as you terme them haue found any other entertainment no enemie could bee more spightfull I spsake it to your shame Rome it selfe in diuers controuersarie discourses hath bewrayed lesse gall than Amsterdam the better they are to others you professe they are the worse Iohns 7. Reas p. 66. Tit. 3.4 yea would to God that of Paul were not verified of you hatefull and hating one another but we haue learned that of wise Christians not the measure of hatred should be respected Psal 69.4 but the desert Dauid is hated for no cause Michaiab for a good cause Your causes shall be examined in their places onwards It were happy if you hated your owne sinnes more and peace lesse our Prelacie would trouble you lesse and you the Church SECTION XXVII FOr our deuised office of Ministery you haue giuen it a true title The truth and warrant of the Ministery of England Mat. 28.19 Ephes 4.11 â— Tim. 2.2 1 Tim. 3.1 Act. 13. 1 Tim. 3.6 1 Tim. 5.22 1 Tim. 2.15 Discourse of the trouble and Excom at Amst It was deuised indeed by our Sauiour when he said Goe teach all Nations and baptize and performed in continuance when he gaue some to be Pastors and Teachers and not onely the Office of Ministery in generall but ours whom he hath made able to teach and desirous separated vs for this cause to the work vpon due triall admitted vs ordained vs by imposition of hands of the Eldership and praier directed vs in the right diuision of the Word committed a charge to vs followed our Ministery with power and blessed our labours with gracious successe euen in the hearts of those whose tongues are thus busie to deny the truth of our vocation Behold here the deuised Office of our Ministery What can you deuise against this Your Pastor who as his brother writes hopes to worke wonders by his Logicall skill hath killed vs with seuen Arguments which he professeth the quintessence of his owne and Penries extractions whereto your Doctor refers vs as absolute I would it were not tedious or worth a Readers labour to see them scanned I protest before God and the world I neuer read more grosse stuffe so boldly and peremptorily faced out so full of Tautologies and beggings of the Question neuer to be yeelded Let me mention the maine heads of them and for the rest be sorry that I may not be endlesse To proue therefore that no communion may be had with the Ministery of the Church of England he vses these seuen demonstrations First Certaine Arg. against the Minist of England Counterpoys Because it is not that Ministery which Christ gaue and set in his Church Secondly Because it is the Ministery of Antichrists Apostasie Thirdly Because none can communicate with the Ministery of England but he worships the Beasts image and yeeldeth spirituall subiection to Antichrist Fourthly Because this Ministery deriueth not their power and function from Christ Fiftly Because they minister the holy things of God by vertue of a false spirituall calling Sixtly Because it is a strange Ministery not appointed by God in his word Seuenthly Because it is not from Heauen but from Men. Now I beseech thee Christian Reader iudge whether that which this man was wont so oft to obiect to his brother a crackt braine appeare not plainely in this goodly equipage of reasons For what is all this but one and the same thing tumbled seuen times ouer which yet with seuen thousand times babbling shall neuer be the more probable That our Ministery was not giuen and set in the Church by Christ but Antichristian what is it else to be from men to be strange to be a false spirituall calling not to be deriued from Christ to worship the image of the Beast So this great challenger that hath abridged his nine arguments to seuen might aswell haue abridged his seuen to one a halfe Here would haue beene as much substance but lesse glory As for his maine defence First
onely by gesse hauing neuer so much as read ouer one Treatise published in our defence and yet sticke not to passe this your censorious dooâ—e both vpon vs and it I leaue it to the Reader to iudge whether you haue beene more lauish of your censure or credit Most vniust is the censure of a cause vnknowne though in it selfe neuer so blame-worthy which neuerthelesse may be praise-worthy for ought he knowes that censures it SECTION XLVII On what ground Separation or Ceremonies were obiected HEE that leaues the whole Church in a grosse and wilfull errour is an Heretike he that leaues a particular Church for appendances is a Schismaticke such are you both in the action and cause The act is yelded the cause hath beene in part scanned shall be more This I vainely pretended to be our consorting in Ceremonies with the Papists Behold here the ground of your lowd challenge of my ignorance Ignorance of your Iudgement and practice Here is my abuse of you of my Reader and how durst I Good words M. R. What I haue erred I will confesse I haue wronged you indeed but in my charitie I knew the cause of Brownisme but I knew not you For to say ingenuously I had heard and hoped that your cause had beene lesse desperate My intelligence was that in dislike of these Ceremonies obtruded and an hopelesnesse of future libertie you and your fellows had made a secession rather than a separation from our Church to a place where you might haue scope to professe and opportunitie to enioy your owne conceits whence it was that I termed you Ring-leaders of the late separation not followers of the first and made your plea against our Church imperfection not falshood I hoped you as not ours so not theirs not ours in place Inq. into M. White so not quite theirs in peeuish opinion I knew it to bee no new thing for men inclin ng to these fancies to beginne new Churches at Amsterdam seuerall from the rest witnesse the letters of some sometimes yours cited by your own Pastor I knew the former separation and hated it I hoped better of the later separation and pittied it My knowledge both of * * Which vpon the Loâ—ds Praye hath â—â—nfuted some 〈◊〉 of 〈…〉 M. Smith whom you followed and your selfe would not let me thinke of you as you deserued How durst I charge you with that which perhaps you might disauow It was my charity therefore that made my accusations easie it is your vncharitablenesse that accuses them of ignorance I knew why a Brownist is a true Schismaticke I knew not you were so true a Brownist But why then did I write Taking your separation at best I knew how iustly I might take occasion by it to disswade from separation to others good though not to yours Now I know you better or worse rather I thinke you heare more Forgiue mee my charity and make the worst of my ignorance I knew that this separation which now I know yours stands vpon foure grounds as some beasts vpon foure feet First God worshipped after a false manner Barr. and Grâ—en passim Penr Exam. Secondly Profane multitude receiued Thirdly Antichristian Ministery imposed Fourthly Subiection to Antichristian Gouernment The Ceremonies are but as some one paw in euery foot yet if we extend the word to the largest vse diuiding all Religion into Ceremony and Substance I may yet and doe auerre that your separation is meerely grounded vpon Ceremonies SEP And touching the ceremonies here spoken of howsoeuer we haue formerly refused them submitting as all others did and doe to the Prelates spirituall Iurisdiction herein through ignorance straining at Gnats and swallowing Camels yet are we verily perswaded of them and so were before we separated that they are but as leaues of that tree and as badges of that Man of sinne whereof the Pope is head and the Prelates shoulders And sowe for our parts see no reason why any of the Bishops sworne seruants as all the Ministers in the Church of England are Canonically should make nice to weare their Lords liueries Which Ceremonies notwithstanding we know well enough howsoeuer you for aduantage extenuate and debase them vnto vs to be aduanced and preferred in your Church before the preaching of the Gospell It is much that they being not so much as Reed nor any part of the building as you pretend should ouerturne the best builders amongst you as they doe The proportion betwixt Zoar and them holds well Zoar was a neighbour vnto Sodome both in place and sinne and obnoxious to the same destruction with it and it was Lots errour to desire to haue it spared Gen. 19.15 18 19 20. and so he neuer found rest nor peace in it but forsooke it for feare of the same iust iudgement which had ouertaken the rest of the Cities verse 30. The application of this to your Ceremonies I leaue to your selfe and them to that destruction to which they are deuoted by the Lord. SECTION XLVIII ANd touching Ceremonies you refused them formerly but not long Estimation of Ceremonies and subiection to the Prelates and when you did refuse them you knew not wherefore for immediately before your suspension you acknowledged them to be things indifferent and for matter of scandall by them you had not informed your selfe by your owne confession of a whole quarter of a yeere after Why refused you then but as the Poet made his playes to please the people or as Simon Magus was baptized for company But refusing them you submitted to the Prelates spirituall Iurisdiction there was your crime this was your Camell the other your Gnats Did euer any Prelate challenge spirituall rule ouer your conscience This they all appropriate to the great Bishop of our soules and if other grant them as your malice faineth what sinne is it to be the subiect of a Tyrant now vpon more grace refusing the Prelacy you haue branded the Ceremonies So you did before your separation Tell vs how long was it after your suspension and before your departure that you could haue beene content vpon condition to haue worne this linnen badge of your Man of sinne Was not this your resolution when you went from Norwich to Lincolneshire after your suspension Deny it not my witnesses are too strong But let vs take you as you are these Ceremonies though too vile for you yet are good enough for our Ministers of England As if you said Lord I thanke thee I am not as this Publican Why for our Ministers Because those are the Liueries and these the sworne seruants of the Antichristian Bishops 1 Cor. 4.1 Ier. in Psal 44. Heming Class 3. Potest Eccl. c. 10. Vt cuique suus clirus sua plebs in bis quae Domini sunt pie obsequerentur We haue indeed sworne obedience to our Ordinary in honest and lawfull Commandements but seruice to Christ But doth all obedience imply seruitude This obedience is as to spirituall
bee no lesse Controuersie defacto than of the possibility of errour Besides there are other Popish opinions of the same stampe but more pragmaticall which are not more pernicious to the Church than to common-weales as those of the power of both Swords of the deposition of Princes disposing of Kingdomes absoluing of Subiects frustration of Oathes sufficiently canuased of late both by the Venetian Diuines and French and ours which are so palpably opposite to the libertie of Christian Gouernment that those Princes and Peeple which can stoope to such a yoke are well worthy of their seruitude and can they hope that the great Commanders of the World will come to this bent we all as the Comick Poet said truly had rather be free than serue but much more Princes or on the contrary can wee hope that the Tyrants of the Church will be content to leaue this hold What a fopperie were this For both those Princes are growne more wise and these Tyrants more arrogant and as Ruffinus speakes of George Ruff. l. 1. c. 23. Procaciter vt raptum Episcopatum gerunt c. the Arrian Gallant they insolently gouerne an vsurped Bishopricke as if they thought they had the managing of a proud Empire and not of a Religious Priesthood SECTION VI. That the other Opinions of the Romish Church will not admit Reconciliation BVt let vs bee so liberall as to grant this to our selues which certainely they will neuer grant vs for this olde Grandame of Cities thinkes her selfe borne to command and will either fall or rule Neyther doth that Mitred Moderator of the World affect any other Embleme than that which Iulian iestingly ascribes to Iulius Caesar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rule all Iulian. Caesares or to Alexander the Great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to conquer all It was a degenerating spirit of Adrian the Sixt which caused to bee written vpon his Tombe Binius in vita Adrian in the Church of Saint Peter That nothing in all his life fell out so vnhappily to him Socrat. l. 5. c. 20. c. 14. as that he gouerned Let this I say be granted vs There want not I know some milder spirits Theodosians that can play with both hands which thinke if these busie points were by the moderation of both parts quietly composed it might bee safe for any man so it be without noyse to thinke what hee list concerning the other differences of Religion These are the Ghosts of that Heretike Appelles whose speech it was Euseb l. 5. c. 13. ex Roâ—nâ— That it is sufficient to beleeue in Christ crucified and that there should bee no discussing of the particular warrants and reason of our faith Or the brood of Leonas one of the courtiers of Constantius Socrat. l. 2. c. 32. and his Deputie in the Seleucian Councell which when the Fathers hotely contended as there was good cause for the Consubstantialitie of the Sonne Get you home said hee and trouble not the Church still with these trifles Saint Basil was of another minde from these men who as Theodoret reports when the Lieutenant of Valens the Emperor Theodor. lâ— c. 27. perswaded him to remit but one letter for peace sake answered Those that are nursed with the sincere Milke of Gods Word may not abide one sillable of his sacred Truth to be corrupted but rather than they will indure it are ready to receiue any kinde of torment or death Elâ—â—sius and Syluanus which were Orthodox Bishops and those other worthy Gardians and as Athanasius his title was Champions of the truth were of another minde from these coole and indifferent Mediators Epiph. l. 1. Initio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cypr. de simplic praelat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So farre as the Sacred truth will allow vs wee will accompany them gladly but if they vrge vs further wee stand still or start backe and those two courses which Epiphanius aduised as the remedies of Heresie Heed and Auoydance both those doe we carefully vse and performe Great is the offence of discord and vnexpiable and such in the graue iudgement of Cyprian as is not purged with the bloud of our passion and iustly doe we thinke that Fiend of Homer worthy of no place but Hell But yet wee cannot thinke concord a meete price of truth which it is lawfull for vs to buy at any rate but to sell vpon any termes is no lesse than pâ—cular Let vs therefore a little discusse the seuerall differences and as it vses to bee done when the house is too little for the stuffe Let vs pile vp all close together It shall bee enough in this large Haruest of matter to gather some few Eares out of euery Shocke and to make a compendious dispatch of so long a taske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The grossest of the Popish Heresies and as HIEROME obiects to ORIGEN the most venomous opinions of Rome which haue bred so much trouble and danger at this day to the Church of God are either such as doe concerne our selues not without some â—â—spect to God or such as concerne God not without some respect to vs Of the former sort are those which in a certaine order such as it is of discourse are conuersant about Iustification Free-will the merit of our workes humane satisfaction Indulgences Purgatory and the differences of mortall and Veniall sinnes These therefore first offer themselues to our examination SECTION VII The Romish Heresie concerning Iustification THat point of Iustification of all other is exceeding important Caluin De vera Pacific contra Interim insomuch as CALVIN was faine to perswade that if this one head might bee yeelded safe and intire it would not quite the cost to make any great quarrell for the rest Would to God that word of CASSANDER might bee made good Consultat de Iustific which doubted not to say That which is affirmed that men cannot bee iustified before God by their owne strength merits or workes but that they are freely iustified by faith was alwaies allowed and receiued in the Church of God and is at this day approued by all Ecclesiasticall Writers Yea I would they would bee ruled by their Thomas Aquinas in this In Galat. in Iâ—c 2. who attributes Iustification to workes not as Iustification is taken for an infusion of grace but as it is taken for an exercise or manifestation or consummation of Iustice If this were all in this point all would be peace Concil Trid. sess 6. c. 7. si quis dixerit sola fide c. Com. 9. But whilst the Tridentine Fathers take vpon them to forge the formall cause of our Iustification to be our owne inherent Iustice and thrust Faith out of Office what good man can choose but presently addresse himselfe to an opposition Who would not rather dye than suffer the ancient Faith of the Church to be depraued with these idle Dreames Goe now ye great Trent Diuines and bragge of your selues as
our bodies The apparant difference of dyet and of drinkes especially falling into so tender age must needs cause a farre in the constitution which cannot in all likelihood but send forth distemper into the whole course of the ensuing life The streame runnes like the fountaine and speeds well if at last by many changes of soile it can leaue an ill quality behinde it besides that the mis-gouernance of diet whereto their liberty laies them open in the weaknesse of their pupillage cannot but be extremely preiudiciall In this point let experience be consulted with her vnpartiall sentence shall easily tell vs how few young Trauellers haue brought home sound and strong and in a word English bodies As for holinesse we lose our labour if this discourse proue not that it hath none so great enemie as timely trauell at once doe we hazard to abandon God and our home set an empty pitcher to the fire it cracks presently whereas the full will abide boyling It was the younger sonne in the Gospell who therefore turnes vnthrift because he got his portion too soone into his hands and wandred into a farre countrey The eie of the Parent and the ferule of the master is â—ll too little to bring our sonnes to good Where then there is neither restraint of euill nor helps to grace how should their conditioÌ„ be other than hopeles The soyle doth much in many plants the Persian Hyoscyamus if it be translated to Egypt proues deadly if to Ierusalem safe and wholesome neither is it otherwise with some dispositions which may iustly curse the place as accessorie to their vndoing Lastly for riches not of the purse which is not here thought of but of the minde what can bee expected from that age which is not capable of obseruation carelesse of reposition whereof the one gets the other keepes the treasure of our vnderstanding What is this age fit to look after but Butterflies or birds nests or perhaps the gay coat of a Courtier And if remarkable considerations be put into it by others they are as some loose pearles which for want of filing vpon a string shake out of our pockets so as all the wealth of a young Traueller is onely in his tongue wherein he exceeds his mothers Parrat at home both for that he can speake more and knowes that he speaketh SECT VII AND in truth it is not onely in Trauell wherein we may iustly complaine of the inconueniency of haste but that wee may looke a little aside in all the important businesses of our life especially in mariages and professions The ordinary haste in the one before the face can descry the sex fils the world full of beggery and impotence and no lesse haste in the other fils it as full of ignorance and imperfection For on the one side where the vigour of nature wants what can be propagated but infirmitie or how can hee skill to liue that wants experience On the other what plenty of water can there bee where the lead of the cisterne is put all into the pipes where those that should be gathering knowledge for themselues spend it like vnthrifty heires vpon others as fast as they get it I am deceiued if I haue not touched one of the maine grounds of that vniuersall decay of Arts and Men wherewith the world is commonly checked They must be mightier and wiser that know how to redresse it SECT VIII BVT let vs giue our Traueller that which parents seldome care to giue maturitie of age let him be as ripe as time can make him what is the best aduantage which his absence can promise vs Let vs lay the benefits of Trauell in the one scale the inconueniences in the other whethersoeuer ouer-weighs shall sway downe the beame of our iudgement The priuate contentment of a mans own heart in the view of forraine things is but a better name of an humorous curiosity If a man yeeld to run after his appetite and his eye he shall neuer know where to rest and after many idle excursions shall lie downe weary but vnsatisfied For giue me a man that hath seene Iudasses Lanthorne at S. Dennises the Ephesian Diana in the Lovure the great vessell at Heydelberg the Amphitheater at Nismes the ruines and halfe-lettred monuments of the seuen hils and a thousand such rarities what peace hath his heart aboue those that sit at home and contemne these toies And what if that mans fancy shall call him to the stables of the great Mogol or to the solemnities of Mecha or to the Library of the Mountaine of the Moone will he be so far the drudge or Lacquay of his owne imagination as to vndertake this pilgrimage Or where will he stay at last vpon his returne If he haue smelt the ill sented cities of France or haue seene faire Florence rich Venice proud Geneua Luca the industrious if then his thoughts shall tempt him to see the rich Gluttons house in Ierusalem or inuite him to Asmere or Bengala must he goe And if be can deny and chide his owne vnprofitable desires at the last why began he no sooner That could not be forborne too early which at last wee repent to haue done he therefore that trauels onely to please his fantasie is like some woman with childe that longs for that peece which shee sees vpon anothers trencher and swounds if she misse it or some Squire of Dames that doats vpon euery beauty and is euery day loue-sicke anew These humors are fitter for controlment than obseruation SECT IX IT is an higher faculty that Trauell professeth to aduance the supreme power of our vnderstanding which if from hence it may be manifestly improued he should not be worthy to tread vpon the earth that would not emulate Drake and Candish in compassing it but set aside the study of ciuill Law which indeed finds better helps abroad all Sciences the word may seeme proud but it is true may be more both fitly wooed more surely won within our foure seas for what learning is that which the seas or Alpes or Pyrenees haue ingrossed from vs what profession either liberall or manuary wherein the greatest masters haue not beene at least equalled by our home-bred Ilanders What hath this or the former age knowne more eminent for learning than some of ours which haue neuer trod on any but their owne earth And as good market-men by one handfull iudge of all the whole sacke why may we not finde cause to thinke so of the rest if they would not bee wanting to themselues I am sure the Vniuersities of our Iland know no matches in all the world vnto whose perfection that as they exceed others so they may no lesse exceed themselues nothing wanteth but seuere execution of the wise and carefull lawes of our Ancestors and restraint of that libertie which is the common disease of the time And why should not the childe thriue as well with the mothers milke as with a strangers Whether it be the
man could not set forth his foot but into the iawes of death when piles of carcasses were caried to their pits as dung to the fields when it was cruelty in the sicke to admit visitation and loue was little better then murderous And by how much more sad and horrible the face of those euill times looked so much greater proclaime you the mercy of God in this happy freedome which you now enioy that you now throng together into Gods House without feare and breathe in one anothers face without danger The second is the wonderfull plenty of all prouisions both spirituall and bodily You are the Sea all the Riuers of the land runne into you Of the land Yea of the whole world Sea and land conspire to inrich you The third is the priuiledge of carefull gouernment Your Charters as they are large and strong wherein the fauour of Princes hath made exceptions from the generall rules of their municipall lawes so your forme of administration is excellent and the execution of Iustice exemplary and such as might become the mother Citie of the whole earth For all these you haue reason to aske Quid retribuam with Dauid What shall I render to the Lord for all his benefits and to excite one another vnto thankfulnesse with that sweet Singer of Israel O that men would therefore praise the Lord for his goodnesse And as beneficence is a binder these fauours of God call for your confidence What should you doe but euer trust that God whom you haue found so gracious Let him bee your God be ye his people for euer and let him make this free and open challenge to you all If there be any power in heauen or in earth that can doe more for you then hee hath done let him haue your hearts and your selues That they doe good and be rich in good workes And thus from that dutie we owe to God in our confidence and his beneficence to vs we descend to that beneficence which we owe to men expressed in the variety of foure Epithets Doing good being rich in good workes ready to distribute willing to communicate all to one sense all is but beneficence The Scriptures of God lest any Atheist should quarrell at this waste haue not one word superfluous Here is a redoubling of the same words without fault of Tautologie a redoubling of the same sense in diuers words without idlenesse There is feruor in these repetitions not loosenesse as it was wont for this cause to be obserued both in Councels and acclamations to Princes how oft the same word was reiterated that by the frequence they might iudge of the vehemence of affection It were easie to instance in many of this kind as especially Exodus 25.35 Psalme 89.30 Iohn 1.20 and so many more as that their mention could not be voide of that superfluity which we disclaime This heape of words therefore shewes the vehement intention of his desire of good workes and the important necessity of their performance and the manner of this expression inforces no lesse Charge the rich that the doe good and be rich in doing good Harken then yee rich men of the world it is not left arbitrary to you that you may doe good if you will but it is laid vpon you as your charge and duty You must doe good works and woe be to you if you doe not This is not a counsell but a precept Although I might say of God as we vse to say of Princes his will is his command The same necessity that there is of Trusting in God the same is in Doing good to men Let me sling this stone into the brazen foreheads of our aduersaries which in their shamelesse challenges of our Religion dare tell the world we are all for faith nothing for works and that we hold workes to saluation as a Parenthesis to a clause that it may be perfit without them Heauen and earth shall witnesse the iniustice of this calumniation and your consciences shall bee our compurgators this day which shall testifie to you both now and on your death-beds that we haue taught you there is no lesse necessitie of good works then if you should be saued by them and that though you cannot be saued by them as the meritorious causes of your glory yet that you cannot be saued without them as the necessarie effects of that grace which brings glory It is an hard sentence of some Casuists concerning their fellowes that but a few rich mens Confessors shall bee saued I imagine for that they dawbe vp their consciences with vntempered morter and sooth them vp in their sins Let this be the care of them whom it concerneth For vs wee desire to bee faithfull to God and you and tell you roundly what you must trust to Doe good therefore yee rich if euer yee looke to receiue good if euer yee looke to bee rich in heauen bee rich in good works vpon earth It is a shame to heare of a rich man that dyes and makes his will of thousands and bequeaths nothing to pious and charitable vses God and the poore are no part of his heyre We doe not houer ouer your expiring soules on your death-beds as Rauens ouer a carkasse wee doe not begge for a Couent nor fright you with Purgatory nor chaffer with you for that inuisible treasure of the Church whereof there is but one Key-keeper at Rome but wee tell you that the making of friends with this Mammon of vnrighteousnesse is the way to eternall habitations They say of Cyrus that he was wont to say he laid vp treasures for himself whiles he made his friends rich but we say to you that you lay vp treasures for your selues in heauen whiles you make the poore your friends vpon earth We tell you there must be a Date ere there can be a Dabitur that he which giues to the poore lends vpon vse to the Lord which payes large increase for all he borrows and how shal he giue you the Interest of glory where he hath not receiued the Principall of beneficence How can that man euer looke to be Gods heyre in the Kingdome of heauen that giues all away to his earthly heyres and lends nothing to the God of heauen As that witty Grecian said of extreame tall men that they were Cypresse-trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. faire and tall but fruitlesse so may I say of a strait-handed rich man And these Cypresses are not for the Garden of Paradise none shall euer be planted there but the fruitfull And if the first Paradise had any trees in it onely for pleasure I am sure the second which is in the midst of the new Ierusalem shall haue no tree that beares not twelue fruits Reu. 22.2 yea whose very leaues are not beneficiall Doe good therefore O ye rich and shew your wealth to bee not in hauing but in doing good And if God haue put this holy resolution into any of your hearts take this
the Popes leaue without any reasonable cause that such Mariage of his is a true Mariage and the parties maried are true Husband and Wife and their Issue truely legitimate although in so marying both the parties should sinne mortally in doing this act against the Vow of Chastity without a reasonable or at least a probable cause of their so licensing and consequently neither should the Pope himselfe be excused from mortall sin But if there be any reasonable cause of dispensing with this vow of Chastity then the party thus marying and dispenced with may both safely marry and liue in Mariage And hereupon it appeares That since a reasonable cause of dispensing with this Vow of Chastity may bee not onely the publike Vtility whether Ciuill or Ecclesiasticall but any other greater good then the obseruing of that Chastity it iustly followes that the Pope not only may but with a safe Conscience may dispence with a Priest of the Westerne or Roman Church that he may marry euen besides the cause of a publike benefit And therefore the determination of some hath beene too presumptuous in affirming That absolutely and without such cause the Pope cannot dispence whereas as we haue shewed the Pope may doe it without any cause though in so doing he should sinne and with any reasonable cause without sinne and in both the Matrimony stands firme Thus he Words that neede neither Paraphrase nor Inforcement And how h h Sedes clementissima quae nulli deesse consâ—euit dummodo albi aliquid vel rubei intercedat Matth. Paris Alius abusus est in dispensationibus cum Constitutis in Sacr. Ord. c. vsuall the practice of this Dispensation hath beene that we may not rest onely in Speculation appeares enough by the ingenious complaint of their i i Concil Select Card. Si Sacerdotes non maturâ deliberatione se astrinxerunt videat Rom. Pont. qui circa haec solet dispensare quid sit agendum in particularibus Mart. Perefius c. selected Cardinalls to Paul the third Who cry downe the abuse of these ouer-frequent Grants which they would not haue yeelded but vpon publike and weighty Causes especially say they in these Times wherein the Lutherans vrge this matter with so much vehemence Neither is it long since our kind Apostate M. Carier gaue vs here in England from bigger Men then himselfe an ouerture of the likelyhood of this liberall Dispensation from his holy Father of Rome vpon the conditions of our re-subiection Would we therefore but stoope to kisse the Carbuncle of that sacred Toe our Clergy might as well consist with holy Wedlocke as the Grecian Oh the grosse mockery of Soules not more ignorant then credulous Will his Holinesse dispense with vs for our sinne We can be dispensed with at home for his dispensation It is their Sorrow that the World is growne wiser and findes Heauen no lesse neere to Douer-Cliffe then to the Seuen-hills And ere we leaue this point it is very considerable what may be a reasonable cause of this Dispensation For those very k k His votis afirictus non potest Matrimonium absque Dispensatine iâ—ire quamuis vebementissimis carnis stimulis vrgeatur c. Sanch. l. 7. de Matr. Imped Disp. 11. Authoritas superioris dispensantis expectanda est Communis illa regula Doctorum nominatim Caietani nimirum quando ei qui vouit conflat aliquid esse melius praeteritá voti materia posse propriâ authoritate recedere Sanch. de Matr. l. 7. de Impedim Disp Iesuites which hold the power of this Vow such That the vehementest tentations and foyles of the flesh may not be relieued with an arbitrary Matrimonie since the matter of this Vow is so important and caries so much danger in the violation as that it is not to bee left to the power of a priuate Iudgement though morally certaine whether Matrimonie all things considered be in this particular expedient for that may bee fit for a man as a singular person which is not fit for him as part of the community yet they grant that this extreame perplexednesse and violence of carnall motions is a iust cause of dispensation What need we more Though some l l Angel Matr. 3. Jmped 5. in fine vera cruz 1. part spec art 15. Casuists be more fauourable and grant that in such cases we may not onely allow but perswade Matrimonie to the perplexed Votary As Cardinall m m Aen. Syl. Epist 307. So Benedict 12. gaue Dispensation to Petrarch Archdeacon of Parma to marry his Laura too neere him in blood as it is thought and ex vberiore gratiae that he should keepe all his Promotions and receiue yet more on coâ—dion that the said Benedict might haue the vse of Petrarchs sister Matth. Parker Defens of Pr. Marr. ex Fasciculo Temp. Platina vita Petrarchae c. Aeneas Syluius who was neuer lesse Pius then when he was Pius giues this hearty aduice to his friend Iohn Freünd a Roman Priest that he should notwithstanding his Orders helpe himselfe by Mariage yet the former will serue our turne If therefore those superiours which haue all lawfull and spirituall authority ouer vs shall haue thought good vpon this reasonable cause to giue a generality of dispensation to all such of our Clergie as shall not after all carefull and serious indeuours find themselues able to containe allowing them by these lawfull remedies to quench those impure flames What can any Iesuit or Deuill except against this This is simply the cleere case of them whose cause I maintaine And yet further Put the case this had not been if without the thought of any Romish Dispensation the n n Occidentalis non Orientalis Ecclesia castitatis obtulit votum in Dist 31. Easterne Church neuer held it needfull to require the Vow of single life in the Ministers of the Altar they know the words of their own Glosse why should not our Church challenge the same immunity for that from the generall consideration of Ecclesiastiques as such we may turne our eies to our Ecclesiastiques in speciall no Church vnder heauen kept it selfe more free from the bondage of those tyrannous Impositions The o o Vid postea Epist Girard Eboracens Arch. ad Anselm Huntingd. Fabian Polidor Virgil. vid. post lib. 3. Clergie of this Iland from the beginning neuer offered any such vow the Bishops neuer required it for more if any credit be due to Histories then a thousand yeeres after Christ The great Champion of Rome Master Harding was driuen to say They did it by a becke if not by a Dieu-gard but could neuer proue it done by either Neither is it more worth my Readers note then my Aduersaries indignation that the wise Prouidence of God so pleased to contriue it of old as that from the beginning of the first conuersion of this happy Island it rather conspired with the Greek Church then with the Roman After the Grecian account we
holily-hereticall Fathers and Martyrs of the Church As for those two mis-alledged Authors to whom he ascribes vs his skill doth palpably faile him in both For Tyberianus he being suspected of Priscillianisme wrote affectly against that heresie at last foulely fell to that which he disclaimed whereon it was that Hierome sayes Canis ad vomitum not vpon the mariage of his daughter And for that particular fact it is no lesse mistaken Hierome sayes onely Filiam virginem Christo deuotam matrimonio copulauit but Sophronius who it seems well knew the story turnes it p p Coegit vt nuberet Vide Erasm Schol. in Hier. Catalog Scriptor Eccle. So Syagria in Greg. Epist marito violenter sociata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compeld his daughter a consecrated Virgin to marry A foule fact which wee detest no lesse then the contrary practice of those Romanists who compell their daughters which would marry to be consecrated Virgins It is then no lesse false that Tyberian gaue beginning to vs then it is true that Tyburne hath giuen a iust end to some of them For Iouinian what is he to vs when neither our practice was his nor his opinion ours Not our practice for he liued and dyed a single Monke Not his opinion How can we be said to admit mariage to an equall share of merit with virginity when we deny merit in either Againe that Eunuchisme not in it selfe but for the Kingdome of Heauen is better then it we doubt not But when q q Quamuis vniuersaliter dicatur homini melius esse continentiam seruare quà m matrimonio vti tamen alicui hoc melius est Tho. l. 4. Contr. Gent. these two are reduced to their subiects their value is according to their vse Chrysostome could say r r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ad Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vse mariage with meet moderation and thou shalt bee the first in the Kingdome And Gregory Nazianzen besides that he saith of his Sister Gorgonia when hee commends the children of Basil the elder s s Greg. Naz Orat. In laudem Basilij Or. 22. Hier. l. 2. in Iouin Refut p. 52. tels vs some of them so vsed their mariage that it was no hindrance to them quo minus ad pacem virtutis gloriam aspirarent that they might not aspire to an equall glory of vertue with the Virgins and made these two rather different kinds of life then manners of liuing Saint Chrysostome then and Nazianzen shall vsher vs into the Schole of Iouinian And if Iouinian were Formosus Monachus crassus nitidus c. A faire fat spruce Monke as he saith Me thinks he should rather haue hoped to match him in their Sybariticall Cloysters where they abound with meat and drinke and ease then in our laborious Clergy It is happy for vs and for that reuerend Archbishop Marcus Ant. de Dominis that this rayler can obiect nothing to him but an harmelesse load of corpulency It moues their spleene enough that this learned Prelate hath honoured our Iland with a Dalmatian Pall Their cause feeles that he can notwithstanding passe into the Pulpit What speake they of this when The residue of this Paragraph is spent in the Canon and Ciuill Lawes against vow-breakers Quid ad Rhombum Refut p. 54 55 56. to their sorrow they see he could passe ouer the Alpes to leaue Rome This Beagle and his balling Beyerlinck and the kennell of Sorbon may bay at him but not one of their Bandogs dare fasten But why doe I suffer this babbler to lead mee out of my way What is all this sleeuelesse discourse to a man that neuer said neuer thought euery vow of this kinde vnlawfull nor euery breach of such vow sinnelesse When he takes me with this Tenet let him load me with authorities Till then his now-friuolous papers my serue for an honest vse SECT X. Ref. p. 57 58 59. NO lesse wise and proper is that other discourse of Impossibility For to make short worke That no man can containe though it bee giuen him I neuer said That any man may containe though it be not giuen him either he will not say or if he do he hath Christ for his Aduersary Why doe we blot Paper How the performance of this Vow is not possible onely for all but p p Maius miraculum est de propria carne fomitem eradicare luxuriae quà m expellere immundos spiritus de corporibus alienis Ioan. Brow sum Praed c. Cast facill also which he contendeth the issue proues too well and the World blushes to see it Let it not be too much burden to his patience that I said Some of their shauelings cannot hold He knowes what their Glosse vpon Gratian said of old though now they haue pulled out the tongue for blabbing q q Distinct 81. Maximianus Communiter dicitur c. It is commonly said that a Clerke ought not to be deposed for simple fornication Cùm pauci sine illo vitio inueniantur Since there are but a few found without that vice This they haue wiped out of the Booke but the Margarita Decreti as happy is holds it still And their honest r r Consult Art 23 And Bellarm. Qui continent quos notum est non esse multos de Mona l. 2. c. 3 Cassander yet more plainly Vix centesimum inuenias you shall scarce finde one of an hundred free And if need were I could tell him out of old s s Bro. sum praed voce Luxuria Zâ—lantissimus Praedicator Tit. Concion Cauda salax sacrificuloruÌ„ in pro nerbium abijt Refut p. 61. Bromiard what the voyce of a Ghost said to a Priest of theirs but I will not only thus he shut vp That there came dayly such store of Priests to Hell for their Luxury in plaine English Lechery that hee had not thought there had beene any left vpon earth And to these I could adde the ierkes of their zealous Preacher Frier Menot who fetches the threefold shame of their Clergy out of the Aue Mary The second whereof though the first in mischiefe is In Mulieribus But what should I fill Carts with such stuffe as I easily might when the salacity of the Romish Clergie is growne to be the Prouerbe and scorne of the World Let not my Refuter scare vs with the threat of recriminations we know that in all Professions there may be found lewdnesse enough But when all is done we shall iustifie that which worthy B. Iewel said long agoe Scortum apud nos modestiùs viuit quà m apud vos Penelope Our Strumpet is their Penelope What needed hee therefore to vpbraid vs with that frumpe of Erasmus Quae malùm est ista tanta salacitas c. when he knowes how easily we can ouer-pay him in this Coyne Was it not Erasmus whose word it was which Master Doctor Collet Deane of Paules was wont to haue familiarly in
iudgement it was publikely replied that besides the exposednesse of the City to sale Romaeiam nullum ferè esse qui literas didicerit There was scarce a man at Rome that could spell his Letters Heu quà m perfatuae sunt tibi Roma togae If I should here adde out of Alphonsus de Castro that some Popes were such great Clerkes o o Alphons contra heres lib. 1. cap 4. Edit Colon. anno 1543. vt Grammaticam penitùs ignorent That they had no skill in Grammar C. E. would tell me that my Booke is not of a corrected edition though it was printed at Coleine Such bran hath been cast out in their latter sifting and shifting of Authors SECT XXIIII IN the authority it selfe his Cauils are childish Where Pius said * * Mariage vpon good reason was forbidden to Priests but vpon greater reason seemes fit to bee restored Refut p. 109. Sacerdotibus magnâ ratione sublatas nuptias maiore restituendas videri My first fault is that I turne Sacerdotes The Clergie in stead of Priests which word is of a larger extent including also Bishops The silly man sees not that I translated it to his aduantage against my owne For euery Sacerdos is Clericus not euery Clericus Sacerdos Very frequently are Bishops comprehended vnder the name of Sacerdotes as well as of Clerus and no lesse vsuall vnder the name of Clerici the superior Orders are not comprehended He is not worthy to write himselfe Priest that vnderstands his Orders no better My second error is That I turned the last Clause of the Sentence Is to bee restored whereas the words are Restituendas videri Here could be no fraud whiles I set the Latine words in the Margine The Man thinks of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or his Videtur quod sic probatur quod non but if his Grammar had not been ill learned he had known that Videri doth not alwaies signifie a doubtfull probability but sometimes a certaine euidence as Visum est Spiritui Sancto nobis and Qui videbantur columna Or if his Logicke had fully taught him the Distinctions of Sunt and Videntur this quarrell had beene spared This Seeming was Being Or if this lawlesse Lurker had euer had any taste of the Ciuill or Canon Law hee might haue beene able to construe that Maxime Quod quis per alium facit per se facere videtur and that iudged Case Qui nomen debitoris legatum viuens exegerit legatum ademisse videtur In this stile spake this learned Pope which my vnlearned Aduersary cannot reach vnto For if Pius or Syluius may haue leaue to comment vpon himselfe when the question was of suffecting Amadeus Duke of Sauoy a maried man in the roome of Eugenius Ex quo constat saith he c. It is apparent that not onely hee which hath beene maried but hee that is maried may bee assumed to the Popedome and a little after Fortasse peius non esset c. And perhaps it were not worse if more Priests had wiues for many would be saued in a maried Priesthood which now in a single Priesthood are damned hee saith directly Damnantur They are damned not They seem to be damned And therefore to preuent this reall damnation Mariage is really to be restored to them not that it should onely seeme to be restored To conclude take Videri for bare seeming surely it must be construed Videtur mihi I Pope Pius thinke or iudge that it were fit that Priests should haue the libertie of mariage restored againe to them which together with sublatas implyeth that in former times Priests were maried and as the case now standeth ought againe so to be Which is the very same state of this question which we auouch And in his Epistle to Iohn Freünd Credimus te non infalso vâ—â— consilio â— think it is no ill counsell for thee since thou canst not containe to seeke for a Wife although that should haue beene thought of before thou didst enter into holy Orders but wee are not all Gods that we can fore-see future things since it is comâ—â— to this that thou canst not resist the Law of thy Flesh it is better for thee a marry then to burne Thus he For which aduice doubtlesse he found good cause in his owne experience who hauing beene imployed formerly in this Iland of ours left two Bastards behind him the one begotten of an English woman the other of a Scottish The one whereof he commends to his Fathers Syâ—â—ius a Citizen of Syeâ—â—a the other he confesses to his friend P. de Noâ—ceto But this indeed was before his Priesthood Afterwards it is strange what heâ— confessâ—â—â— himselfe in his 92 Epistle Mihi herelù parum meriti est in castitate Whiles he was Cardinall he had his Concubine to whom at last hee gaue threescore Florens for her Dowry Epist 361. I cannot beasâ— of any merit in my chastity for to tell the truth Magis me Venus fugitat quam ego illam hotter Venus doth rather flie from me then I abhorre it It was not therefore out of speculation but sense not out of seeming but certainty that Syluius passes his Restituendas videri So now to shut vp this point the blessed Apostle St. Paul and in his Attendance Panormitan Gratian and Pius in their cleere suffrages for vs are fully acquitted from the vaine cauils of my Detector and God is on my side the Church of Rome on his Let Sincerity iudge which Scale of the Ballance is heauier SECT XXV FRom the lawfulnesse of our Mariages I descended to the Antiquity Refut p. 110. where my Refuter takes an ignorant exception I said Some things haue nothing to plead for them but Time Age hath beene an old refuge for falshood Then I lay for my foundation Tertullians Rule * * Rectum â—â— quodcunque primum adulterinum quodcuâ— posterius Teâ—t de Prasc That which is first is truest My Detector findes here a flat contradiction and cryes out Doe these men wake or sleepe when they write There are none of his wise friends which will not be ashamed of this grosse stupidity For whether of these two Sentences can he dislike and if both be allowable how can they be contradictory neither am I his Aduersary herein but Tertullian What surer way could there bee then to controll the pretences of a secondary antiquity by the first And what contradiction is in this The first is true all vnder the first is obnoxious to error The puisne posthumous Antiquity hath beene a refuge for falshood the Primigenious Antiquity which proceeded from the ancient of Dayes is certaine Let this Trifler goe learne to spell English ere he presume to Diuinity This Antiquity is the touch whereby we desire all truth to be tryed which easily findes all the gilded Coynes of Romish innouation shamefully counterfeit Not to goe backe so farre as Paradise though I well might where God made the first
wicked tumults Yet this is the man whom Bellarmine will iustifie by seuen and twenty Authors and C.E. can adde two more to the heape yea in those very things for which he condemned himselfe Reader if one of his euill spirits should haue stept into Peters chaire doe yee thinke he could haue wanted Proctors But how good an account we were like to haue of seuen and twenty Authors if it would require the cost to examine them appeares in that l l Lamb. Schefnab Hist rerum German Lambertus Schafnaburgensis which is cited for the man that magnifies the miracles of this Gregory sayes not one such word of him but speakes indeed the like of one Anno Archbishop of Coleine who liued and dyed in the time of Gregory As for Gregories miracles Benno the Cardinall tels vs what they were that he raised Deuils familiarly that he shaked sparkes of fire out of his sleeue by his Magicke A tricke that well beseemed an Hellebrand who set all the world on fire by his wicked impetuosity We will not enuy Rome this Saint let them enioy him let them celebrate him and cry downe Henry the Emperor and all that opposed him Still may such as these bee the Tutelar gods of that holy Citie For vs it is comfort enough to vs that our mariages had such a persecutor That the Churches did hereupon ring of him for Antichrist Auentine is my Author Refut p. 306. vsque ad 309. Pro concione c. in their Sermons saith he they did curse Hildebrand they cryed out on him as a man transported with hatred and ambition Antichristum esse praedicant Antichristi negotium agitat They declared him to be Antichrist They said that vnder the colourable title of Christ he did the seruice of Antichrist That he sits in Babylon in the Temple of God and is aduanced aboue all that is called God So he And little better is that which his m m Lamb. Schefnab lib. de Rebus German Schafnaburgensis so much extolled by C. E. recordeth Aduersus hoc decretum infremuit tot a factio Clericorum c. Against this Decree saith hee all the whole faction of Clergy-men fretted and mutined accusing him as an Heretike and a man of peruerse opinion who forgetting the word of Christ which said All men cannot receiue this did by a violent exaction compell men to liue in the fashion of Angels To which if I should adde the sentence of the Synod of Wormes and that of Brixia my Reader would easily see that it is not the applause of some deuoted Pen that can free him from these foule imputations of deserued infamie That vntruth then cleared another belike hangs vpon the score My Refuter charges me with falshood in saying Refut p. 307. That Gregory the seuenth was deposed by the French and German Bishops Only the Germans hee saith were Actors in that Tragedy But if not at Wormes yet let him tell me what was done at Brixia and by whom Quamobrem Italiae Germaniae Galliae Pontifices c. Wherfore saith Auentinus the Bishops of Italy Germany and France the seuenth of the Kalends of Iuly met at Brixia in Bauaria and sentenced Hildebrand to haue spoken and done against Christian piety c. and condemned him of heresie impiety Refut p. 310 311 sacriledge c. And that my Refuter may find himselfe answered at once to the last of his Cauils wherein hee pleads that this deposition was not so much as pretended for the inhibition of these mariages but for other causes let him see the Copy of the iudgement passed against him in the said councell wherein after the accusation of his Simoniacal climing into the Chaire the vice which he pretended most to persecute in others his forceable possession The vertues of C. E's Saint his heresie his machinations against the Emperour his peruerting of the Lawes both of God and Men his false doctrines sacriledges periuries lyes murders by him suborned commended his tyranny his setting of discord betwixt Brethren Friends Cousins It followes Inter coniuges diuortia facit suauis homo sacerdotes qui vxores habent legitimos sacrificos esse pernegat interim tamen scortatores adulteros incestuosos aris ad mouet c. He causes diuorces betwixt Man and Wife The fine man denies those Priests which haue lawfull Wiues to be Priests at all in the meane time hee admits to the Altar whore-mongers adulterers incestuous persons c. Nos ergo We therefore by the authority of Almighty God pronounce him deposed from his Popedome Thus Auentine specifies the Decree which alone without Commentary without inforcement answers all the friuolous exceptions of my wordy Aduersary So as now to returne his Epilogue he hath sent backe my ten pretended lyes Refut p. 316. with the vnreasonable and inuerted vsury of well-neere an hundred Pauperis est numerare SECT IX FRom foraine parts I returne at last to our owne so I feare hath C. E. done long since lurking somewhere in England for no good These Fugitiues loue not home more then their home hath cause to hate them His cauils of the wondrous contradiction betwixt my Margin and my Text Refut p. 317. are too childish to bee honored with an answer My Text was The bickerings of our English Clergy with their Dunstans about this time are memorable My Margin cites Henry of Huntingdon affirming Anselme to be the first that forbad mariage Betwixt these two saith my Refuter was an hundred yeares difference I grant it But had my words been thus if my Detector were not disposed to seeke a knot in a Rush he had easily noted that in a generall suruay of all Ages the phrase About that time admits much latitude and will easily stretch without any straine to one whole Century of yeares Had the Quotation been as he pleadeth this answer were sufficient But my words need no such reconciliation I stand to the censure and disclaime the mercy of any Reader For that citation of Anselme hath plaine reference to the following words Our Histories testifie how late how repiningly our Clergie stooped vnder this yoke it is for this that my Margin points to Henry Huntingdon and Fabian reporting Anselme the first man that prohibited these mariages What contradiction now can his acutenesse detect in these two The English Clergie had bickerings with their Dunstans and stooped late and repiningly to this yoke vnder Anselme See Reader and admire the equall Truth and Logicke of a Catholique Priest and iudge how well he bestoweth his Pages SECT X. Refut p. 318. IT is true Dunstan was the man who first with his other * * Oswal and Ethelwold two Cousins and partners in canonization opposed any appendance of the maried Clergy He wrought it with good King Edgar by dreames and visions and miracles Hee who when the Deuill came to tempt him to lust a a Gul. Malmesb. Jt. Legend c. caught him by
vs. What liuing man had euer so noble proofes of the mercy of the iustice of God Mercy vpon himselfe iustice vpon others What man had so gratious approbation from his Maker Behold he of whom in an vncleane world God said Thee onely haue I found righteous proues now vncleane when the world was purged The Preacher of righteousnes vnto the former age the King Priest Prophet of the world renued is the first that renues the sins of that world which he had reproued and which he saw condemned for sin Gods best children haue no fence for sins of infirmity Which of the Saints haue not once done that whereof they are ashamed God that lets vs fall knows how to make as good vse of the sins of his holy ones as of their obedience If we had not such patternes who could choose but despaire at the sight of his sinnes Yet we find Noah drunken but once One act can no more make a good heart vnrighteous then a trade of sin can stand with regeneration but when I looke to the effect of this sin I cannot but blush and wonder Loe this sin is worse then sinne Other sins moue shame but hide it this displayes it to the world Adam had no sooner sinned but he saw and abhord his owne nakednesse seeking to hide it euen with bushes Noah had no sooner sinned but he discouers his nakednesse and hath not so much rule of himselfe as to be ashamed One houres drunkennes bewrayes that which more then six hundred years sobriety had modestly concealed he that giues himself to wine is not his owne what shall we thinke of this vice which robs a man of himselfe and layes a beast in his roome Noahs nakednes is seen in wine it is no vnusuall quality in this excesse to disclose secrets drunkennesse doth both make imperfections and shew those we haue to others eyes so would God haue it that we might be double asham'd both those of weaknesses which we discouer and of that weaknesse which moued vs to discouer Noah is vncouered but in the midst of his owne Tent It had beene sinfull though no man had seen it vnknown sins haue their guilt shame are iustly attended with known punishments Vngratious Cham saw it laughed his fathers shame should haue bin his the deformity of those parts from which he had his being should haue begotten in him a secret horror and deiection how many gracelesse men make sport at the causes of their humiliation Twise had Noah giuen him life yet neither the name of a Father Preseruer nor Age nor vertue could shield him from the contempt of his own I see that euen Gods Arke may nourish Monsters some filthy toads may lye vnder the stones of the Temple God preserues some men in iudgment Better had it been for Cham to haue perished in the vvaters then to liue vnto his fathers curse Not content to be a witnes of this filthy sight he goes on to be a Proclaimer of it Sin doth ill in the eye but worse in the tongue As all sinne is a worke of darknesse so it should be buried in darknesse The report of sin is oft times as ill as the commission for it can neuer be blazoned without vncharitablenesse seldome without infection Oh the vnnaturall and more then Chammish impietie of those sons which reioyce to publish the nakednesse of their spirituall Parents euen to their Enemies Yet it was well for Noah that Cham could tell it to none but his owne and those gracious and dutifull Sons Our shame is the lesse if none know our faults but our friends Behold how loue couereth sins these good Sonnes are so farre from going forward to see their Fathers shame that they goe backward to hide it The cloke is laid on both their shoulders they both goe backe with equall pases and dare not so much as looke backe lest they should vnwillingly see the cause of their shame and will rather aduenture to stumble at their Fathers body then to see his nakednesse How did it grieue them to thinke that they which had so oft come to their holy Father with reuerence must now in reuerence turne their backs vpon him and that they must now cloth him in pity which had so often clothed them in loue And which addes more to their duty they couered him and said nothing This modest sorrow is their praise and our example The sinnes of those we loue and honour we must heare of with indignation fearfully and vnwillingly beleeue acknowledge with griefe and shame hide with honest excuses and burie in silence How equall a regard is this both of piety and disobedience because C ham sinned against his Father therefore he shall be plagued in his children Iapheth is dutiful to his Father and finds it in his posterity Because C ham was an ill Son to his Father therefore his sonnes shall bee Seruants to his Brethren because Iapheth set his shoulder to Sems to beare the cloake of shame therefore shall Iapheth dwell in the Tents of Sem partaking with him in blessings as in dutie When we do but what we ought yet God is thankfull to vs and rewards that which we should sinne if wee did not who could euer yet shew mee a man rebelliously vndutifull to his Parents that hath prospered in himselfe and his seed Of BABEL HOw soone are men and sinnes multiplyed within one hundred yeares the World is as full of both as if there had been no Deluge Though men could not but see the fearfull monuments of the ruine of their Ancestors yet how quickly had they forgotten a flood Good Noah liued to see the World both populous and wicked againe and doubtlesse oft-times repented to haue been preseruer of some whom hee saw to traduce the vices of the former World to the renued It could not but grieue him to see the destroyed Gyants reuiue out of his owne loynes and to see them of his flesh and blood tyrannize ouer themselues In his sight Nimrod casting off the awe of his holy Grandfather grew imperious and cruell and made his owne kinsmen seruants How easie a thing it is for a great spirit to bee the head of a faction when euen brethren will stoope to seruitude And now when men are combined together euill and presumptuous motions find encouragement in multitudes and each man takes a pride in seeming forwardest we are the cheerfuller in good when wee haue the assistance of company much more in sinning by how much we are more prone to euill then good It was a proud word Come let vs build vs a Citie and a Tower whose top may reach to Heauen They were newly come downe from the Hils vnto the Playnes and now thinke of raising vp of an Hill of building in the Plaine when their Tents were pitched vpon the Mountaines of Armenia they were as neere to Heauen as their Towre could make them but their ambition must needs aspire to an height of their owne
aduantage Fauours had bin more binding then cruelties yet the foolish Aegyptian had rather haue impotent seruants then able friends For their welfare alone Pharaoh owes Israel a mischiefe and how wil he pay it Come let vs worke wisely Lewd men call wicked policies wisdome and their successe happinesse Herein Satan is wiser then they who both layes the plot and makes them such fooles as to mistake villany and madnesse for the best vertue Iniustice is vpheld by violence whereas iust gouernments are maintained by loue Taske-masters must be set ouer Israel they should not be the true Seed of Israel if they were not still set to wrestle with God in afflictions Heauy burdens must bee laid vpon them Israel is neuer but loaded the destiny of one of Iacobs sonnes is common to all To lye downe betwixt their burdens If they had seemed to breathe them in Goshen sometimes yet euen there it was no small miserie to be forainers and to liue among Idolaters but now the name of a slaue is added to the name of a stranger Israel had gathered some rust in idolatrous Aegypt and now he must be scowred they had borne the burden of Gods anger if they had not borne the burdens of the Aegyptians As God afflicted them with another minde then the Aegyptians God to exercise them the Aegyptians to suppresse them so causes he the euent to differ Who would not haue thought with these Aegyptians that so extreme misery should not haue made the Israelites vnfit both for generation and resistance Moderate exercise strengthens extreame destroyes nature That God which many times workes by contrary means caused them to grow with depression with persecution to multiply How can Gods Church but fare well since the very malice of their enemies benefits them Oh the Soueraigne goodnes of our God that turnes all our poisons into cordials Gods Vine beares the better with bleeding And now the Aegyptians could be angry with their owne maliciousnesse that this was the occasion of multiplying them whom they hated and feared to see that this seruice gained more to the workmen then to their Masters The stronger therefore the Israelites grew the more impotent grew the malice of their persecutors And since their owne labour strengthens them now tyrannie will try what can be done by the violence of others since the present strength cannot bee subdued the hopes of succession must be preuented women must be suborned to bee murderers and those whose office is to helpe the birth must destroy it There was lesse suspition of crueltie in that sexe and more opportunitie of doing mischiefe The male children must be borne and die at once what can be more innocent then the childe that hath not liued so much as to cry or to see light It is fault enough to be the sonne of an Israelite the daughters may liue for bondage for lust a condition so much at the least worse then death as their sex was weaker O maruellous cruelty that a man should kill a man for his sexes sake Whosoeuer hath loosed the reynes vnto cruelty is easily caried into incredible extremities From burdens they proceed to bondage and from bondage to blood from an vniust vexation of their body to an inhumane destruction of the fruit of their body As the sinnes of the concupiscible part from slight motions grow on to foule executions so doe those of the irascible there is no sinne whose harbour is more vnsafe then of that of malice But oft-times the power of tyrants answers not their will euill commanders cannot alwayes meet with equally mischieuous agents The feare of God teaches the Midwiues to disobey an vniust command they well knew how no excuse it is for euill I was bidden God said to their hearts Thou shalt not kill This voice was lowder then Pharaohs I commend their obedience in disobeying I dare not commend their excuse there was as much weaknesse in their answer as strength in their practice as they feared God in not killing so they feared Pharaoh in dessembling oft-times those that make conscience of greater sinnes are ouertaken with lesse It is well and rare if we can come forth of a dangerous action without any foyle and if we haue escaped the storme that some after-drops wet vs not Who would not haue expected that the Midwiues should be murdered for not murthering Pharaoh could not be so simple to thinke these women a rusty yet his indignation had no power to reach to their punishment God prospered the Mid-wiues who can harme them Euen the not doing of euill is rewarded with good And why did they prosper Because they feared God Not for their dissimulation but their piety So did God regard their mercy that he regarded not their infirmity How fondly doe men lay the thanke vpon the sinne which is due to the vertue true wisedome teaches to distinguish Gods actions and to ascribe them to the right causes Pardon belongs to the lye of the Mid-wiues and remuneration to their goodnesse prosperity to their feare of God But that which the Mid-wiues will not the multitudes shall doe It were strange if wicked Rulers should not find some or other instruments of violence all the people must drowne whom the women saued Cruelty hath but smoked before now it â—ames vp secret practising hath made it shamelesse that now it dare proclaime tyranny It is a miserable state where euery man is made an executioner there can be no greater argument of an ill cause then a bloody persecution whereas Truth vpholds her selfe by mildnesse and is promoted by patience This is their act what was their issue The people must drowne their males themselues are drowned they died by the same meanes by which they caused the poore Israelitish infants to dye that law of retaliation which God will not allow to vs because we are fellow-creatures he iustly pactiseth in vs. God would haue vs reade our sinnes in our iudgements that we might both repent of our sins and giue glory to his iustice Pharaoh raged before much more now that he receiued a message of dismission the monitions of God make ill men worse the waues doe not beat nor roare any where so much as at the banke which restraines them Corruption when it is checked growes mad with rage as the vapour in a cloud would not make that fearfull report if it met not with opposition A good heart yeelds at the stillest voice of God but the most gracious motions of God harden the wicked Many would not be so desperately setled in their sinnes if the world had not controuled them How mild a message was this to Pharaoh and yet how galling We pray thee let vs goe God commands him that which he feared He tooke pleasure in the present seruitude of Israel God cals for a release If the sute had been for mitigation of labour for preseruation of their children it might haue caried some hope and haue found some fauour but now God requires that
fleshly forehead of authority dant vs how shall we stand before the dreadfull Tribunall of Heauen Moses maruels to see Israel run away from their Guide as from their Enemie and lookes backe to see if hee could discerne any new cause of feare and not conceiuing how his myld face could affray them cals them to stay and retyre Oh my people whom doe ye flee It is for your sakes that I ascended stayd came downe Behold here are no armed Leuites to strike you no Amalekites no Aegyptians to pursue you no fires and thunders to dismay you I haue not that rod of God in my hand which you haue seene to command the Elements or if I had so farre am I from purposing any rigor against you that I now lately haue appeased God towards you and lo here the pledges of his reconciliation God sends me to you for good and do you run from your best friend Whither will ye go from me or without me Stay and heare the charge of that God from whom yee cannot flee They perceiue his voyce the same though his face were changed and are perswaded to stay and returne and heare him whom they dare not see and now after many doubtfull paces approching neerer dare tell him he was growne too glorious Good Moses finding that they durst not looke vpon the Sunne of his face clouds it with a vayle Choosing rather to hide the worke of God in him then to want opportunity of reuealing Gods will to his people I doe not heare him stand vpon termes of reputation if there be glory in my face God put it there he would not haue placed it so conspicuously if he had meant it should be hid Hide ye your faces rather which are blemished with your sinne and looke not that I should wrong God and my selfe to seeme lesse happy in fauor of your weaknesse But without all selfe respects he modestly hides his glorified face cares not their eyes should pierce so far as to his skin on condition that his words may pierce into their eares It is good for a man sometimes to hide his graces Some Talents are best improued by being layd vp Moses had more glory by his Vaile then by his face Christian modesty teaches a wise man not to expose himselfe to the fayrest shew and to liue at the vtmost pitch of his strength There is many a rich Stone laid vp in the bowels of the Earth many a fayre Pearle laid vp in the bosome of the Sea that neuer was seene nor neuer shall bee There is many a goodly Starre which because of height comes not within our account How did our true Moses with the Vayle of his flesh hide the glory of his Dietie and put on vilenesse besides the laying aside of Maiesty and shut vp his great and Diuine Miracles with See you tell no man How farre are those spirits from this which care only to be seene and wish onely to dazle others eyes with admiration not caring for vnknowne Riches But those yet more which desire to seeme aboue themselues whether in parts or graces whose Vayle is fairer then their skinne Modest faces shall shine through their Vailes when the vain-glorious shall bewray their shame through their couering That God which gaue his Law in smoke deliuered it againe through the Vayle of Moses Israel could not looke to the end of that which should be abolished for the same cause had God a Vayle vpon his face which hid his presence in the Holy of Holies Now as the Vayle of God did rend when he said It is finished so the Vayle of Moses then pulled off We cleerely see Christ the end of the Law Our Ioshua that succeeded Moses speakes to vs bare-faced what a shame is it there should bee a Vayle vpon our hearts when there is none on his face When Moses went to speake with God he pulled off his Vayle It was good reason he should present to God that face which he had made There had beene more need of his Vayle to hide the glorious face of God from him then to hide his from God but his faith and thankfulnesse serue for both these vses Hypocrites are contrary to Moses he shewed his worst to men his best to God they shew their best to men their worst to God but God sees both their Vayle and their face and I know not whether he hates their vayle of dissimulation or their face of wickednesse Of NADAB and ABIHV THat God which shewed himselfe to men in fire when hee deliuered his Law would haue men present their Sacrifices to him in fire and this fire hee would haue his owne that there might bee a iust circulation in this creature as the water sends vp those vapours which it receiues downe againe in raine Hereupon it was that fire came downe from God vnto the Altar That as the charge of the Sacrifice was deliuered in fire and smoake so God might signifie the acceptation of it in the like fashion wherein it was commanded The Baalites might lay ready their Bullocke vpon the wood and water in their Trench but they might sooner fetch the blood out of their bodies and destroy themselues then one flash out of Heauen to consume the Sacrifice That Deuill which can fetch downe fire from Heauen either maliciously or to no purpose although he abound with fire and did as feruenly desire this fire in emulation to God as euer he desired mitigation of his owne yet now hee could no more kindle a fire for the Idolatrous Sacrifice then quench the flames of his own torment Herein God approues himselfe only worthy to be sacrificed vnto that he creates the fire of his owne seruice whereas the impotent Idols of the Heathen must fetch fire from their neighbors Kitchen and themselues are fit matter for their borrowed fire The Israelites that were led too much with sense if they had seene the Bullocke consumed with a fire fetcht from a common hearth could neuer haue acknowledged what relation the Sacrifice had to God had neuer perceiued that God tooke notice of the Sacrifice but now they see the fire comming out from the presence of God they are conuinced both of the power and acceptation of the Almightie They are at once amazed and satisfied to see the same God answer by fire which before had spoken by fire God doth not lesse approue our Euangelicall Sacrifices then theirs vnder the Law but as our Sacrifices are spirituall so are the signes of his acceptation Faith is our guide as Sense was theirs Yea euen still doth God testifie his approbation by sensible euidences when by a liuely faith and feruent zeale our hearts are consecraten to God then doth this heauenly fire come down vpon our Sacrifices then are they holy liuing acceptable This flame that God kindled was not as some momentany bonefire for a sudden and short triumph nor as a domesticall fire to goe out with the day but is giuen for a perpetuity and
his sister did it He doth not say I sought not her shame shee sought mine if God haue reuenged it I haue no reason to looke on her as a sister who lookt at mee as an aduersary But as if her ieprosie were his he cryes out for her cure O admirable meekenesse of Moses His people the Iewes rebelled against him God profers reuenge He would rather dye then they should perish His sister rebelled against him God workes his reuenge Hee will not giue God peace till shee bee recured Behold a worthy and noble patterne for vs to follow How farre are they from this disposition who are not onely content God should reuenge but are ready to preuent Gods reuenge with their owne Gods Loue to Moses suffers him not to obtaine presently his sute for Miriam his good nature to his sister made him pray against himselfe If the iudgement had been at once inflicted and remoued there had been no example of terrour for others God either denyes or defers the grant of our requests for our good It were wide for vs if our suites should be euer heard It was fit for all parts Miriam should continue somewhile leprous There is no policy in a sudden remouall of iust punishment vnlesse the raine so fall that it lye and soke into the earth it profits nothing If the Iudgements of God should be onely as passengers and not soiourners at least they would be no whit regarded Of the Searchers of Canaan I Can but wonder at the counsell of God If the Israelites had gone on to Canaan without inquiry their confidence had possessed it now they send to espy the Land sixe hundred thousand of them neuer liued to see it And yet I see God enioyning them to send but enioyning it vpon their instance Some things God allowes in iudgement their importunity and distrust extorted from God this occasion of their ouerthrow That which the Lord moues vnto prospers but that which we moue him to first seldome succeedeth What needed they doubt of the goodnesse of that Land which God told them did flow with milke and honey What needed they doubt of obtaining that which God promised to giue When wee will send forth our senses to bee our scouts in the mattes of faith and rather dare trust men then God wee are worthy to be deceiued The basest sort of men are commonly held fit enough for intelligencers but Moses to make sure worke chooseth forth the best of Israel such as were like to be most iudicious in their inquiry and most credible in their report Those that ruled Israel at home could best descry for them abroad What should direct the body but the head Men can iudge but by appearance It is for him onely that sees the euent ere hee appoint the meanes not to bee deceiued It had beene better for Israel to haue sent the off all of the multitude By how lesse the credit of their persons is by so much lesse is the danger of seducement The error of the mighty is armed with authority and in a sort commands assent whether in good or euill Greatnesse hath euer a traine to follow it at the heeles Forty dayes they spent in this search and this cowardly vnbeliefe in the search shall cost them forty yeares delay of the fruition Who can abide to see the Rulers of Israel so basely timorous They commend the Land the fruit commends it selfe and yet they plead difficulty We be not able to goe vp Their shoulders are laden with the grapes and yet their hearts are ouerlaid with vnbeliefe It is an vnworthy thing to plead hardnesse of atchieuing where the benefit will more then require the indeauor Our Land of Promise is aboue we know the fruit thereof is sweet and glorious the passage difficult The gyantly sons of Anak the powers of darknesse stand in our way If we sit downe and complaine we shall once know that without shall be the fearfull See the idle pleas of distrust We are not able They are stronger Could not God inable them Was he not stronger then their Giants Had he not promised to displace the Canaanites to settle them in their stead How much more easie is it for vs to spy their weaknes then for them to espy the strength of their aduersaries When we measure our spirituall successe by our owne power we are vanquished before we fight He that would ouercome must neither looke vpon his owne arme nor the arme of his enemy but the mouth and hand of him that hath promised and can performe Who are we flesh and blood with our breath in our nostrils that we should fight with Principalities powers spirituall wickednesses in heauenly places The match is too vnequall we are not like Grashoppers to these Giants when we compare our selues with them how can we but dispaire when we compare them with God how can we be discouraged He that hath brought vs into this field hath promised vs victory God knew their strength ere he offered to commit vs. Well might they haue thought Were not the Amalekites stronger then we Were not they armed wee naked Did not the onely hand of Moses by lifting vp beat them downe Were not the AEgyptians no lesse our masters Did not Death come running after vs in their Chariots Did wee not leaue these buried in the Sea the other vnburied in the Wildernesse Whence had the Anakims their strength but from him that bids vs goe vp against them Why haue the bodies of our forefathers taken possession of their Hebron but for vs But now their feare hath not left them so much reason as to compare their aduersaries with others but onely with themselues Doubtlesse these Gyants were mighty but their feare hath stretched them out some Cubits beyond their stature Distrust makes our dangers greater and our helpes lesse then they are and forecasts euer worse then shall bee and if euils be possible it makes them certaine Amongst those twelue Messengers whom our second Moses sent thorow the Land of Promise there was but one Iudas But amongst those twelue which the former Moses addressed thorow the same Land there is but one Caleb and yet those were chosen out of the meanest these out of the heads of Israel As there is no society free from some corruption so is it hard if in a community of men there bee not some faithfulnesse Wee shall wrong God if we feare left good causes shall bee quite forsaken Hee knowes how to serue himselfe of the best if the fewest And could as easily bee attended with a multitude if hee did not seeke his owne glory in vnlikelihoods Ioshua was silent and wisely spared his tongue for a further aduantage Only Caleb spake I doe not heare him say Who am I to striue with a multitude What can Ioshua and I doe against ten Rulers It is better to fit still then to rise and fall But he resolues to swimme against this streame and will either draw friends to the truth or
enemies vpon himselfe True Christian fortitude teaches vs not to regard the number or quality of the opponents but the equity of the cause and cares not to stand alone and challenge all commers and if it could be opposed by as many worlds as men it may be ouerborn but it cannot be daunted Whereas popularity caries weake minds and teaches them the safety of erring with a multitude Caleb saw the giantly Anakims and the walled Cities as well as the rest and yet he sayes Let vs go vp and possesse it As if it were no more but to go and see and conquer Faith is couragious makes nothing of those dangers wherwith others are quailed It is very materiall with what eyes we looke vpon all obiects Feare doth not more multiply euils then faith diminisheth them which is therefore bold because either it sees not or contemnes that terror which feare represents to the weake There is none so valiant as the beleeuer It had beene happy for Israel if Calebs counsell had beene as effectuall as good But how easily haue these Rulers discouraged a faint-hearted people In stead of lifting vp their ensignes and marching towards Canaan they sit them downe and lift vp their voice and cry The rods of their AEgyptian Task-masters had neuer beene so fit for them as now for crying They had cause indeed to weepe for the sinne of their infidelity but now they weepe for feare of those enemies they saw not I feare if there had beene ten Calebs to perswade and but two faint spies to discourage them those two cowards would haue preuailed against those tenne sollicitors How much more now ten oppose and but two incourage An easie Rhetoricke drawes vs to the worse part yea it is hard not to run downe the hill The faction of Euill is so much stronger in our nature then that of Good that euery least motion preuailes for the one scarce any sure for the other Now is Moses in danger of losing all the cost and care that euer he bestowed vpon Israel His people are already gone backe to AEgypt in their hearts and their bodies are returning Oh ye rebellious Hebrewes where shall God haue you at last Did euer Moses promise to bring you to a fruitfull Land without Inhabitants To giue you a rich Country without resistance Are not the graues of Canaan as good as those of Aegypt What can ye but dye at the hands of the Anakims Can ye hope for lesse from the Aegyptians What madnesse is this to wish to dye for feare of death Is there lesse hope from your enemies that shall be when ye goe vnder strong and expert Leaders then from the enemies that were when yee shall returne masterlesse Can those cruell Egyptians so soone haue forgotten the blood of their fathers children brothers husbands which perished in pursuing you Had yee rather trust the mercy of knowne enemies then the promise of a faithfull God Which way will ye returne Who shall diuide the Sea for you Who shall fetch you water out of the Rocke Or can ye hope that the Manna of God will follow you while yee runne from him Feeble minds when they meet with crosses they lookt not for repent of their good beginnings and wish any difficulty rather then that they finde How many haue pulled backe their foot from the narrow way for the troubles of a good profession It had been time for the Israelites to haue falne downe on their faces before Moses and Aaron and to haue said Ye led vs thorow the Sea make way for vs into Canaan Those Giants are strong but not so strong as the Rocke of Rephidim ye stroke that and it yeelded If they be tall the Pillar of God is higher then they when we looke on our selues we see cause of fear but when we consider the miraculous power of you our leaders we cannot but contemne those men of measures Leaue vs not therfore but go before vs in your directiōs go to God for vs in your praiers But now contrarily Moses and Aaron fall on their faces to them and sue to them that they would be content to be conducted Had they beene suffered to depart they had perished Moses and his few had beene victorious And yet as if he could not be happy without them be falls on his face to them that they would stay We haue neuer so much need to bee importuned as in those things whose benefit should make vs most importunate The sweetnesse of Gods Law and our promised glory is such as should draw all hearts after it And yet if we did not sue to men as for life that they would bee reconciled to God and be saued I doubt whether they would obtaine yea it were well if our sute were sufficient to preuaile Though Moses and Aaron intreat vpon their faces and Ioshua and Caleb perswade and rend their garments yet they moue nothing The obstinate multitude growne more violent with opposing is ready to returne them stones for their prayers Such hath been euer the thankes of fidelity and truth Crossed wickednesse proues desperate and in stead of yeelding seekes for reuenge Nothing is so hatefull to a resolute sinner as good counsell We are become enemies to the world because we tell them truth That God which was inuisibly present whiles they sinned when they haue sinned shewes himselfe glorious They might haue seene him before that they should not sinne Now they cannot choose but see him in the height of their sinne They saw before the Pillar of his ordinary presence now they see him vnusually terrible that they may with shame and horror confesse him able to defend able to reuenge The helpe of God vses to shew it selfe in extremitie He that can preuent euils conceales his aide till danger be ripe And then he is fearfull as before he seemed conniuent Of CORAH'S Conspiracie THe teares of Israel were scarce drie since the smart of their last mutiny and now they begin another The multitude is like a raging Sea full of vnquiet billowes of discontentment whereof one rises in the fall of another They saw God did but threaten and therefore are they bold to sinne It was now high time they should know what it is for God to bee angry There was neuer such a reuenge taken of Israel neuer any better deserued When lesser warnings will not serue God lookes into his Quiuer for deadly arrowes In the meane time what a weary life did Moses lead in these continuall successions of conspiracies What did hee gaine by his troublesome gouernment but danger and despight Who but he would not haue wisht himselfe rather with the sheepe of Iethro then with these wolues of Israel But as he durst not quit his hooke without the calling of God so now he dare not his Scepter except he be dismissed by him that called him no troubles no oppositions can driue him from his place we are too weake if we suffer men to chase vs from that
station where God hath set vs. I see the Leuites not long since drawing their swords for God and Moses against the rest of Israel and that fact wins them both praise and blessing Now they are the forwardest in the rebellion against Moses and Aaron men of their owne Tribe There is no assurance of a man for one act whom one sinne cannot fasten vpon another may Yea the same sinne may finde a repulse one while from the same hand which another time giues it entertainment and that yeeldance loses the thanke of all the former resistance It is no praise to haue done once well vnlesse we continue Outward priuiledges of blood can auaile nothing against a particular calling of God These Reubenites had the right of the natural primogeniture yet do they vainly challenge preeminence where God hath subiected them If all ciuill honour flow from the King how much more from the God of Kings His hand exalts the poore and casts downe the mighty from their throne The man that will be lifting vp himselfe in the pride of his heart from vnder the foot of God is iustly troden in the dust Moses is the Prince of Israel Aaron the Priest Moses was milde Aaron popular yet both are conspired against Their places are no lesse brothers then their persons Both are opposed at once He that is a traytor to the Church is a traytor to the King Any superioritie is a marke of Enuy. Had Moses and Aaron beene but fellowes with the Israelites none had beene better beloued their dispositions were such as must needs haue forced fauour from the indifferent now they were aduanced their malice is not inferiour to their honour High towers must looke for lightnings we offer not to vndermine but those wals which we cannot scale Nature in euery man is both enuious and disdainfull and neuer loues to honour another but where it may be an honour to it selfe There cannot be conceiued an honour lesse worth emulation then this principality of Israel a people that could giue nothing a people that had nothing but in hope a people whom their leader was faine to feed with bread and water which paid him no tribute but of ill words whose command was nothing but a burden and yet this dignitie was an eye-sore to these Leuites and these Reubenites Ye take too much vpon you ye sonnes of Leui. And this challenge though thus vnseasonable hath drawne in two hundred and fifty Captaines of Israel What wonder is it that the ten Rulers preuailed so much with the multitude to disswade them from Canaan when three traitors preuailed thus with 250 Rulers famous in the Congregation and men of renowne One man may kindle such a fire as all the world cannot quench One plague-sore may infect a whole Kingdome The infection of euill is much worse then the act It is not like these Leaders of Israel could erre without followers Hee is a meane man that drawes not some Clients after him It hath been euer a dangerous policy of Satan to assault the best he knowes that the multitude as wee say of Bees will follow their master Nothing can be more pleasing to the vulgar sort then to heare their Gouernours taxed and themselues flattered All the Congregation is holy Euery one of them Wherefore lift ye vp your selues Euery word is a falshood For Moses deiected himselfe Who am I God lifted him vp ouer Israel And so was Israel holy as Moses was ambitious What holinesse was there in so much infidelitie feare Idolatry mutiny disobedience What could make them vncleane if this were holinesse They had scarce wip't their mouths or washt their hands since their last obstinacie and yet these pick-thankes say All Israel is holy I would neuer desire a better proofe of a false teacher then flatterie True meaning need not vphold it selfe by soothing There is nothing easier then to perswade men well of themselues when a mans selfe-loue meetes with anothers flattery it is an high praise that will not be beleeued It was more out of opposition then beliefe that these men plead the holinesse of Israel Violent aduersaries to vphold a side will maintaine those things they beleeue not Moses argues not for himselfe but appeales to God neither speakes for his owne right but his brother Aarons He knew that Gods immediate seruice was worthy to be more precious then his gouernment That his Princedome serued but to the glory of his Master Good Magistrates are more tender ouer Gods honour then their owne and more sensible of the wrongs offred to Religion then to themselues It is safest to trust God with his owne causes If Aaron had been chosen by Israel Moses would haue sheltred him vnder their authority Now that God did immediately appoint him his patronage is sought whose the election was Wee may easily fault in the managing of diuine affaires and so our want of successe cannot want sinne He knowes how to vse how to blesse his owne meanes As there was a difference betwixt the people and Leuites so betwixt the Leuites and Priests The God of order loues to haue our degrees kept Whiles the Leuites would be looking vp to the Priests Moses sends downe their eyes to the people The way not to repine at those aboue vs is to looke at those below vs. There is no better remedy for ambition then to cast vp our former receits and to compare them with our deseruings and to conferre our owne estate with inferiours So shall wee finde cause to be thankfull that wee are aboue any rather then of enuy that any is aboue vs. Moses hath chid the sonnes of Leui for mutining against Aaron and so much the more because they were of his owne Tribe now hee sends for the Reubenites which rose against himselfe They come not and their message is worse then their absence Moses is accused of iniustice cruelty falshood treacherie vsurpation and Egypt it self must be commended rather then Moses shall want reproch Innocency is no shelter from ill tongues Malice neuer regards how true any accusation is but how spightfull Now it was time for Moses to be angry They durst not haue been thus bold if they had not seene his mildnesse Lenity is ill bestowed vpon stubborne natures It is an iniurious senslesnesse not to feele the wounds of our reputation It well appeares hee is angry when he prayes against them He was displeased before but when he was most bitter against them he still prayed for them but now hee bends his very prayers against them Looke not to their offering There can be no greater reuenge then the imprecation of the righteous There can be no greater iudgement then Gods reiection of our seruices With vs men what more argues dislike of the person then the turning backe of his present What will God accept from vs if not prayers The innocence of Moses cals for reuenge on his Aduersaries If hee had wronged them in his gouernment in vaine should he haue
vpheld vs whether by remouing occasions or by casting in good instincts As our good indeuours are oft hindered by Satan so are our euill by good Angels else were not our protection equall to our danger and wee could neither stand nor rise It had beene as easie for the Angell to strike Balaam as to stand in his way and to haue followed him in his starting aside as to stop him in a narrow path But euen the good Angels haue their stints in their executions God had somewhat more to doe with the tongue of Balaam and therefore he will not haue him slaine but withstood and so withstood that hee shall passe It is not so much glory to God to take away wicked men as to vse their euill to his owne holy purposes How soone could the Commander of heauen and earth rid the world of bad members But so should hee lose the praise of working good by euill instruments It sufficeth that the Angels of God resist their actions while their persons continue That no man may maruell to see Balaam haue visions from God and vtter prophecies from him his very Asse hath his eyes opened to see the Angell which his Master could not and his mouth opened to speak more reasonably then his Master There is no beast deserues so much wonder as this of Balaam whose common sense is aduanced aboue the reason of his rider so as for the time the prophet is brutish and the beast propheticall Who can but stand amazed at the eye at the tongue of this silly creature For so dull a sight it was much to see a bodily obiect that were not too apparent but to see that spirit which his rider discerned not was farre beyond nature To heare a voice come from that mouth which was vsed onely to bray it was strange and vncouth but to heare a beast whose nature is noted for incapacity to our reason his Master a professed Prophet is in the very height of miracles Yet can no heart sticke at these that considers the dispensation of the Almighty in both Our eye could no more see a beast then a beast can see an Angell if he had not giuen this power to it How easie is it for him that made the eye of man and beast to dimme or inlighten it at his pleasure And if his power can make the very stones to speake how much more a creature of sense That euill spirit spake in the Serpent to our first Parents Why is it more that a spirit should speake in the mouth of a beast How ordinarily did the heathen receiue their Oracles out of stones trees Do not we our selues teach birds to speak those sentences they vnderstand not We may wonder we cannot distrust when we compare the act with the Author which can as easily create a voice without a body as a body without a voice Who now can hereafte plead his simplicity and dulnesse of apprehending spirituall things when he sees how God exalts the eies of a beast to see a spirit Who can be proud of seeing visions since an Angell appeared to a beast neither was his skinne better after it then others of his kind Who can complaine of his owne rudenesse and inability to reply in a good cause when the very beast is inabled by God to conuince his Master There is no mouth into which God cannot put words and how oft doth hee choose the weake and vnwise to confound the learned and mighty What had it beene better for the Asse to see the Angell if he had rushed still vpon his sword Euils were as good not seen as not auoyded But now he declines the way and saues his burthen It were happy for peruerse sinners if they could learne of this beast to run away from fore-seene iudgements The reuenging Angell stands before vs and though we know we shall as sure die as sin yet we haue not the wit or grace to giue backe though it be with the hurt of a foot to saue the body with the paine of the body to saue the soule I see what fury and stripes the impotent prophet bestowes vpon this poore beast because he will not goe on yet if he had gone on himselfe had perished How oft do we wish those things the not obtaining whereof is mercy We grudge to be staid in the way to death and fly vpon those which oppose our perdition I doe not as who would not expect see Balaams haire stand vpright nor himselfe alighting and appaled at this monster of miracles But as if no new thing had happened he returnes words to the beast full of anger voyd of admiration Whether his trade of sorcering had so inured him to receiue voices from his Familiars in shape of beasts that this euent seemed not strange to him Or whether his rage and couetousnesse had so transported him that he had no leasure to obserue the vnnaturall vnusualnesse of the euent Some men make nothing of those things which ouercome others with honor and astonishment I heare the Angell of God taking notice of the cruelty of Balaam to his beast His first words to the vnmercifull prophet are in expostulating of this wrong We little thinke it but God shall call vs to an account for the vnkind and cruell vsages of his poore mute creatures He hath made vs Lords not tyrants owners not tormenters hee that hath giuen vs leaue to kill them for our vse hath not giuen vs leaue to abuse them at our pleasure they are so our drudges that they are our fellowes by creation It was a signe the Magician would easily wish to strike Israel with a curse when hee wished a sword to strike his harmelesse beast It is ill falling into those hands whom beasts find vnmercifull Notwithstanding these rubs Balaam goes on and is not afraid to ride on that beast whose voice he had heard And now Posts are sped to Balac with the newes of so welcome a ghest Hee that sent Princes to fetch him comes himselfe on the way to meet him Although he can say Am not I able to promote thee yet hee giues this high respect to him as his better from whom hee expected the promotion of himselfe and his people Oh the honour that hath beene formerly done by Heathens to them that haue borne but the face of Prophets I shame and grieue to compare the times and men Onely O God bee thou mercifull to the contempt of thy seruants As if nothing needed but the presence of Balaam the superstitious King out of the ioy of his hope feasts his gods his prophet his Princes and on the morrow caries him vp to the high-places of his Idol Who can doubt whether Balaam were a false prophet that sees him sacrificing in the mount of Baal Had he beene from the true God he would rather haue said Pull me downe these altars of Baal then Build mee here seuen others The very place conuinces him of fashood and Idolatry And why seuen Altars What
greatest Citie Ioshua himselfe was full of Gods Spirit and had the Oracle of God ready for his direction yet now he goes not to the Propitiatorie for consultation but to the Spyes Except where ordinary means faile vs it is no appealing the immediate helpe of GOD we may not seeke to the posterne but where the common gate is shut It was promised Ioshua that he should leade Israel into the promised Land yet he knew it was vnsafe to presume The condition of his prouident care was included in that assurance of successe Heauen is promised to vs but not to our carelesnesse infidelitie disobedience He that hath set this blessed Inheritance before vs presupposes our wisdome faith holinesse Either force or policy are fit to be vsed vnto Canaanites He that would be happy in this spirituall warfare must know where the strength of his enemy lyeth and must frame his guard according to the others assault It is a great aduantage to a Christian to know the fashion of Satans onsets that he may the more easily compose himselfe to resist Many a soule hath miscaried through the ignorance of his enemy which had not perished if it had well knowne that the weaknesse of Satan stands in our faith The Spyes can finde no other lodging but Rahabs house Shee was a victualler by profession and as those persons and trades by reason of the commonnesse of entertainment were amongst the Iewes infamous by name and note shee was Rahab the Harlot I will not thinke she professed filthinesse onely her publike trade through the corruption of those times hath cast vpon her this name of reproach yea rather will I admire her faith then make excuses for her calling How many women in Israel now Miriam was dead haue giuen such proofes of their knowledge and faith How noble is that confession which she makes of the power and truth of God Yea I see here not onely a Disciple of God but a Prophetesse Or if she had once been publike as her house was now 〈…〉 worthy Coâ—â—t and so approued her selfe for honest and wise behauiour that she is â—â—ought wâ—â—hy to bee the great Grandmother of Dauids Father and â—e holy Line of the Messias is not ashamed to admit her into 〈◊〉 happy Pedegreeâ—â—he mercy of our God doth not measure vs by what wâ— were It would be wide with the best of vs if the eye of God should looke backward to our former estate there â—e should see Abraham an Idolater Paul a Persecuâ—â— Manasses a Necromancer Mary Magdalen a Curtizan and the best vile enough to be ashamed of himselfe Who can despaire of mercy that sees euen Rahab fetcht into the blood of Israel and line of Christ If Rahab had not receiued these Spies but as vnknowne passengers with respect to their money and not to their errand it had been no praise for in such cases the thanke is rather to the ghest then to the Oast but now she knew their purpose she knew that the harbor of them was the danger of her owne life and yet shee hazards this entertainment Either faith or friendship are neuer tried but in extremities To shew countenance to the messengers of God whiles the publike face of the State smiles vpon them is but a courtesie of course but to hide out owne liues in theirs when they are persecuted is an act that lookes for a reward These times need not fauour wee know not what may come Alas how likely is it they would shelter them in danger which respect them not in prosperity All intelligences of State come first to the Court It most concernes Princes to harken after the affaires of each other If this poore Inholder knew of the Sea dried vp before Israel and of the discomfiture of Og and Sehon Surely this rumour was stale with the King of Iericho he had heard it and feared and yet in stead of sending Ambassadors for peace hee sends Pursuiâ—nts for the Spyes The spirit of Rahab 〈◊〉 with that same report wherewith the King of Iericho was hardâ—ed all make not and vse of the messages of the proceedings of God The King sends to tell her what she knew shee had not hid them if shee had not knowne their errand I know not whether first to wonder at the gracious prouision of God for the Spies or at the strong faith which hee hath wrought in the heart of a weake woman two strangers Israelites Spies and noted for all these in a foraine in an hostile Land haue a safe harbour prouided them euen amongst their enemies In Iericho at the very Court gate against the Proclamation of a King against the indeuours of the people Where cannot the God of heauen either find or raise vp friends to his owne cause and seruants Who could haue hoped for such faith in Rahab which contemned her life for the present that she might saue it for the future neglected her owne King and Country for strangers which she neuer saw and more feared the destruction of that Citie before it knew that it had an aduersarie then the displeasure of her King in the mortall reuenge of that which he would haue accounted treacherie She brings them vp to the roofe of her house and hides them with stalkes of Flax That plant which was made to hide the body from nakednesse and shame now is vsed to hide the Spies from death Neuer could these stalkes haue been improued so well with all her houswifery after they were bruised as now before they were fitted to her wheele Of these shee hath wouen an euerlasting web both of life and propagation And now her tongue hides them no lesse then her hand her charitie was good her excuse was not good Euill may not be done that good may come of it we may doe any thing but sinne for promoting a good cause And if not in so maine occasions how shall God take it that weare not dainty of falshoods in trifles No man will looke that these Spies could take any sound sleepe in these beds of stalkes It is enough for them that they liue though they rest not And now when they heard Rahab comming vp the staires doubtlesse they looked for an executioner but behold she comes vp with a message better then their sleepe adding to their protection aduice for their future safety whereto she makes way by a faithfull report of Gods former wonders and the present disposition of her people and by wise capitulations for the life and security of her Family The newes of Gods miraculous proceedings for Israel haue made her resolue of their successe and the ruines of Iericho Then only doe we make a right vse of the workes of God when by his iudgements vpon others weare warned to auoid our owne He intends his acts for presidents of iustice The parents and brethren of Rahab take their rest They are not troubled with the feare and care of the successe of Israel but securely goe with the current of the present
Ioshua that succeeded Moses no lesse in the care of Gods glory then in his gouernment is much deiected with this euent Hee rends his clothes fals on his face casts dust vpon his head and as if he had learned of his Master how to expostulate with God sayes What wilt thou doe to thy mighty Name That Ioshua might see God tooke no pleasure to let the Israelites lye dead vpon the earth before their enemies himselfe is taxed for but lying all day vpon his face before the Arke All his expostulations are answered in one word Get thee vp Israel hath sinned I do not heare God say Lye still and mourne for the sin of Israel It is to no purpose to pray against punishment while the sinne continues And though God loues to be sued to yet he holds our requests vnseasonable till there bee care had of satisfaction When we haue risen and redressed sin then may we fall downe for pardon Victory is in the free hand of God to dispose where hee will and no man can maruell that the dice of Warre run euer with hazard on both sides so as God needed not to haue giuen any other reason of this discomfiture of Israel but his owne pleasure yet Ioshua must now know that Israel which before preuailed for their faith is beaten for their sin When we are crossed in iust and holy quarrels we may well thinke there is some secret euill vnrepented of which God would punish in vs which though we see not yet he so hates that he will rather bee wanting to his owne cause then not reuenge it When we goe about any enterprise of God it is good to see that our hearts be cleere from any pollution of sin and when wee are thwarted in our hopes it is our best course to ransack our selues and to search for some sin hid from vs in our bosome but open to the view of God The Oracle of God which told him a great offence was committed yet reueales not the person It had been as easie for him to haue named the man as the crime Neither doth Ioshua request it but refers that discouery to such a meanes as whereby the offender finding himselfe singled out by the lot might bee most conuinced Achan thought he might haue lyen as close in all that throng of Israel as the wedge of Gold lay in his Tent. The same hope of secresie which moued him to sinne moued him to confidence in his sinne but now when hee saw the lot fall vpon his Tribe hee began to start a little when vpon his family he began to change countenance when vpon his houshold to tremble and feare when vpon his person to be vtterly confounded in himselfe Foolish men thinke to runne away with their priuie sinnes and say Tush no eye shall see me but when they thinke themselues safest God puls them out with shame The man that hath escaped iustice and now is lying downe in death would thinke My shame shall neuer be disclosed but before Men and Angels shall he be brought on the scaffold and find confusion as sure as late What needed any other euidence when God had accused Achan Yet Ioshua will haue the sinne out of his mouth in whose heart it was hatched My sonne I beseech thee giue glory to God Whom God had conuinced as a malefactor Ioshua beseeches as a son Some hot spirit would haue said Thou wretched traitor how hast thou pilfred from thy God and shed the blood of so many Israelites and caused the Host of Israel to shew their backes with dishonour to the Heathen now shall we fetch this sin out of thee with tortures and plague thee with a condigne death But like the Disciple of him whose seruant he was he meekely intreats that which he might haue extorted by violence My son I beseech thee Sweetnesse of compellation is a great helpe towards the good entertainment of an admonition roughnesse and rigor many times hardens those hearts which meekenesse would haue melted to repentance whether we sue or conuince or reproue little good is gotten by bitternesse Detestation of the sin may well stand with fauour to the person and these two not distinguished cause great wrong either in our charity or iustice for either we vncharitably hate the creature of God or vniustly affect the euill of men Subiects are as they are called sonnes to the Magistrate All Israel was not onely of the family but as of the loynes of Ioshua such must be the corrections such the prouisions of Gouernorus as for their children as againe the obedience and loue of subiects must be filiall God had glorified himselfe sufficiently in finding out the wickednesse of Achan neither need he honour from men much lesse from sinners They can dishonour him by their iniquities but what recompence can they giue him for their wrongs yet Ioshua sayes My sonne giue glory to God Israel should now see that the tongue of Achan did iustifie God in his lot The confession of our sins doth no lesse honour God then his glory is blemished by their commission Who would not be glad to redeeme the honour of his Redemer with his owne shame The lot of God and the mild words of Ioshua wonne Achan to accuse himselfe ingenuously impartially a storme perhaps would not haue done that which a Sun-shine had done If Achan had come in vncalled and before any question made out of an honest remorse had brought in this sacrilegious booty and cast himselfe and it at the foot of Ioshua doubtlesse Israel had prospered and his sinne had caried away pardon now he hath gotten thus much thanke that he is not a desperate sinner God will once wring from the conscience of wicked men their owne inditements They haue not more carefully hid their sinne then they shall one day freely proclaime their owne shame Achans confession though it were late yet was it free and full For he doth not onely acknowledge the act but the ground of his sinne I saw and coueted and tooke The eye betrayed the heart and that the hand and now all conspire in the offence If wee list not to flatter our selues this hath beene the order of our crimes Euill is vniforme and beginning at the senses takes the inmost fort of the soule and then armes our own outward forces against vs This shall once be the lasciuious mans song I saw and coueted and tooke This the theeues this the Idolaters this the gluttons drunkards All these receiue their death by the eye But oh foolish Achan with what eyes didst thou looke vpon that spoile which thy fellowes saw and contemned Why couldest thou not before as well as now see shame hid vnder that gay Babylonish garment and an heape of stones couered with those shekels of siluer The ouer-prizing and ouer-desiring of these earthly things caries vs into all mischiefe and hides from vs the sight of Gods iudgements whosoeuer desires the glory of metals or of gay clothes or
imployed it that it hath stolne away their hearts from God and yet while it is molten into an image they thinke it dedicated to the Lord. If Religion might be iudged according to the intention there should scarce be any Idolatry in the world This woman loued her siluer enough and if she had not thought this costly piety worth thanks she knew which way to haue imployed her stocke to aduantage Euen euill actions haue oft-times good meanings and those good meanings are answered with euill recompences Many a one bestowes their cost their labour their blood and receiues torment in stead of thanks Behold a superstitious sonne of a superstitious mother She makes a god and hee harbours it yea as the streame is commonly broader then the head he exceeds his mother in euill He hath an house of gods an Ephod Teraphin and that he might bee complete in his deuotion he makes his sonne his Priest and feoffes that sinne vpon his sonne which he receiued from his mother Those sinnes which nature conuayes not to vs we haue by imitation Euery action and gesture of the Parents is an example to the childe and the mother as she is more tender ouer her sonne so by the power of a reciprocall loue she can worke most vpon his inclination Whence it is that in the history of the Israelitish Kings the mothers name is commonly noted and as ciuilly so also morally The birth followes the belly Those sonnes may blesse their second birth that are deliuered from the sinnes of their education Who cannot but thinke how far Micha ouer-lookt all his fellow Israelites and thought them profane and godlesse in comparison of himselfe How did he secretly clap himselfe on the brest as the man whose happynesse it was to ingrosse Religion from all the Tribes of Israel and little can imagine that the further he runs the more out of the way Can an Israelite be thus paganish O Micha how hath superstition bewitched thee that thou canst not see rebellion in euery of these actions yea in euery circumstance rebellion What more gods then one An house of gods beside Gods house An Image of siluer to the inuincible God An Ephod and no Priest A Priest besides the family of Leui A Priest of thine owne begetting of thine owne consecration What monsters doth mans imagination produce when it is forsaken of God It is well seen there is no King in Israel If God had been their King his lawes had ruled them Moses or Ioshua had beene their King their sword had awed them If any other the courses of Israel could not haue beene so headlesse We are beholden to gouernment for order for peace for religion Where there is no King eueryone will be a King yea a God to himselfe Wee are worthy of nothing but confusion if wee blesse not God for authority It is no maruell if Leuites wandred for maintenance while there was no King in Israel The tithes offerings were their due if these had bin paid none of the holy Tribe needed to shift his station Euen where Royall power seconds the claime of the Leuite the iniustice of men shortnes his right What should become of the Leuites if there were no King And what of the Church if no Leuits No King therefore no Church How could the impotent childe liue without a Nurse Kings shall be thy nursing Fathers and Queenes thy nurses saith God Nothing more argues the disorder of any Church or the decay of Religion then the forced stragling of the Leuites There is hope of growth when Micha rides to seeke a Leuite but when the Leuite comes to seeke a seruice of Micha it is a signe of gasping deuotion Micha was no obscure man all Mount Ephraim could not but take notice of his domesticall gods This Leuite could not but heare of his disposition of his mis-deuotion yet want of maintenance no lesse then conscience drawes him on to the danger of Idolatrous patronage Holinesse is not tyed to any profession Happy were it for the Church if the Clergy could be a priuiledge from lewdnes When need meets with vnconscionablenes all conditions are easily swallowed of vnlawfull entrances of wicked executions Ten shekels and a sute of apparell and his diet are good wages for a needy Leuite He that could bestow 11000. shekels vpon his puppets can afford but ten to his Priest so hath he at once a rich Idoll and a beggerly Priest Whosoeuer affects to serue God good cheape shewes that he makes God but a stale to Mammon Yet was Micha a kinde Patron though not liberall He cals the young Leuite his father and vses him as his sonne and what he wants in meanes supplies in affection It were happy if Christians could imitate the loue of Idolaters towards thē which serue at the Altar Micha made a shift with the Priesthood of his owne sonne yet that his heart checkes him in it appeares both by the change and his contentment in the change Now I know that the Lord will be good to me seeing I haue a Leuite to my Priest Therefore whiles his Priest was no Leuite hee sees there was cause why God should not bee good to him If the Leuite had not comne to offer his seruice Michaes sonne had been a lawfull Priest Many times thy conscience runnes away smoothly with an vnwarrantable action and rests it self vpon those grounds which afterward it sees cause to condemne It is a sure way therefore to informe our selues throughly ere we settle our choice that we be not driuen to reuerse our acts with late shame and vnprofitable repentance Now did Micha begin to see some little glimpse of his owne errour He saw his Priesthood faulty he saw not the faults of his Ephod of his Images of his gods and yet as if he thought all had been well when he had amended one he sayes Now I know the Lord will be good to me The carnall heart pleases it selfe with an outward formality and so delights to flatter it selfe as that it thinkes if one circumstance be right nothing can be amisse Israel was at this time extremely corrupted yet the spies of the Danites had taken notice euen of this young Leuite and are glad to make vse of his Priesthood If they had but gone vp to Shilo they might haue cōsulted with the Arke of God but worldly minds are not curious in their holy seruices If they haue a god an Ephod a Priest it suffices them They had rather enioy a false worship with ease then to take paines for the true Those that are curious in their diet in their purchases in their attire in their contracts yet in Gods businesses are very indifferent The author of lies sometime speakes truth for an aduantage and from his mouth this flattering Leuite speaks what he knew would please not what he knew would fall out The euent answers his prediction and now the spies magnifie him to their fellowes Michaes Idoll is a god and the Leuite
Elkanah haue wished Peninna barren and Anna fruitfull but if she should haue had both issue and loue she had bin proud and her riuall despised God knowes how to disperse his fauours so that euery one may haue cause both of thankfulnesse and humiliation whiles there is no one that hath all no one but hath some If enuy and contempt were not thus equally tempered some would be ouer hauty and others too miserable But now euery man sees that in himself which is worthy of contempt matter of emulation in others and contrarily sees what to pitty and dislike in the most eminent and what to applaud in himselfe and out of this contrariety arises a sweete meane of contentation The loue of Elkanah is so vnable to free Anna from the wrongs of her riuall that it procures them rather The vnfruitfulnesse of Anna had neuer with so much despight been laid in her dish if her husbands heart had been as barren of loue to her Enuy though it take aduantage of our weaknesses yet is euer raised vpon some grounds of happinesse in them whom it emulates it is euer an ill effect of a good cause If Abels sacrifice had not been accepted and if the acceptation of his sacrifice had not beene a blessing no enuy had followed vpon it There is no euill of another wherein it is fit to reioyce but his enuy and this is worthy of our ioy and thankfulnesse because it shewes vs the price of that good which we had and valued not The malignity of enuy is thus well answered when it is made the euill cause of a good effect to vs when God and our soules may gaine by anothers sin I doe not finde that Anna insulted vpon Peninna for the greater measure of her husbands loue as Peninna did vpon her for her fruitlesnesse Those that are truely gracious know how to receiue the blessings of God without contempt of them that want and haue learned to be thankfull without ouerlinesse Enuy when it is once conceiued in a malicious heart is like fire in billets of Iuniper which they say continues more yeeres then one Euery yeere was Anna thus vexed with her emulous partner and troubled both in her prayers and meale Amidst all their feastings she fed on nothing but her teares Some dispositions are lesse sensible and more carelesse of the despight and iniuries of others and can turne ouer vnkinde vsages with contempt By how much more tender the heart is so much more deeply is it euer affected with discourtesies As waxe receiues and retaines that impression which in the heard clay cannot be seene or as the eye feeles that more which the skin of the eye-lid could not complaine of Yet the husband of Anna as one that knew his duty labours by his loue to comfort her against these discontentments Why weepest thou Am not I better to thee then ten sonnes It is the weakenesse of good natures to giue so much aduantage to an enemy what would malice rather haue then the vexation of them whom it persecutes We cannot better please an aduersary then by hurting our selues This is no other then to humour enuy to serue the turne of those that maligne vs and to draw on that malice whereof we are weary whereas carlesnesse puts ill will out of countenance and makes it with-draw it selfe in a rage as that which doth but shame the author without the hurt of the patient In causlesse wrongs the best remedy is contempt She that could not finde comfort in the louing perswasions of her husband seekes at in her prayers she rises vp hungry from the feast and hies her to the Temple there she power out hers teares and supplications Whatsoeuer the complaint be here is the remedy There is one vniuersall receit for all euils prayer when all helpes fayle vs this remaines and whiles we haue an heart comforts it Here was not more bitternesse in the soule of Anna then feruency she did not onely weepe and pray but vow vnto God If God will giue her a sonne she will giue her sonne to God backe againe Euen nature it selfe had consecrated her sonne to God for he could not but be borne a Leuite But if his birth make him a Leuite her vow shall make him a Nazarite and dedicate his minority to the Tabernacle The way to obtaine any benefit is to deuote it in our hearts to the glory of that God of whom we aske it By this meanes shall God both pleasure his seruant and honour himselfe whereas if the scope of our desires be carnall we may be sure either to fayle of our suit or of a blessing ELY and ANNA OLd Ely sits on a stoole by one of the posts of the Tabernacle Where should the Priests of God be but in the Temple whether for action or for ouer-sight Their very presence keepes Gods House in order and the presence of God keepes their hearts in order It is oft found that those which are themselues conscionable are too forward to the censuring of others Good Ely because he markes the lips of Anna to moue without noyse chides her as drunken and vncharitably misconstrues her denotion It was a weake ground whereon to build so heauy a sentence If he had spoken too loud and incomposedly he might haue had some iust colour for this conceit but now to accuse her silence notwithstanding all the teares which he saw of drunkennesse it was a zealous breach of charity Some spirit would haue been enraged with so rash a censure When anger meets with griefe both turne into fury But this good woman had been iniured to reproches and besides did well see the reproofe arose from misprision and the misprision from zeale and therefore answers meekely as one that had rather satisfie then expostulate Nay my Lord but I am a woman troubled in spirit Ely may now learne charity of Anna If she had bin in that distemper whereof he accused her his iust reproofe had not bin so easily digested Guiltines is commonly clamorous and impatient whereas innocence is silent and carelesse of mis-resports It is naturall vnto to all men to wipe off from their name all aspersions of euill but none doe it with such violence as they which are faulty It is a signe the horse is galled that stirs too much when he is touched She that was censured for drunken censures drunkennesse more deeply then her reprouet Count not thiâ—e handmaid for a daughter of Belial The drunkards stâ—â—e begins in lawlesnesse proceeds in vnprofitablenesse ends in misery and all shut vp it the denomination of this pedegree A sonne of Belial If Anna had bin tainted with this sin she would haue denied it with more fauour and haue disclaimed it with an externiation What if I should haue bin merry with wine yet I might be deuout If I should haue ouerioyed in my sacrifice to God one cup of excesse had not bin so hainous now her freedome is seene in her seuerity Those which
against this Philistim to fight with him for thou art a boy and hee is a man of warre from his youth Euen Saul seconds Eliab in the conceit of this disparitie and if Eliab speake out of enuy Saul speakes out of iudgement both iudge as they were iudged of by the stature All this cannot weaken that heart which receiues his strength from faith Dauids greatest conflict is with his friends The ouercomming of their disswasions that he might fight was more worke then to ouercome his enemy in fighting Hee must first iustifie his strength to Saul ere he may proue it vpon Goliah Valour is neuer made good but by tryall He pleads the tryall of his puissance vpon the Beare and the Lyon that hee may haue leaue to proue it vpon a worse beast then they Thy seruant slew both the Lyon and the Beare therefore this vncircumcised Philistim shall be as one of them Experience of good successe is no small comfort to the heart this giues possibilitie and hope but no certainty Two things there were on which Dauid built his confidence on Goliahs sinne and Gods deliuerance Seeing he hath railed on the host of the liuing God The Lord that deliuered me out of the pawes of the Lion and the Beare he wil deliuer me out of the hand of this Philistim Well did Dauid know that if this Philistims skin had beene as hard as the brasse of his shield his sinne would make it penetrable by euery stroke After all brags of manhood hee is impotent that hath prouoked God Whiles other labour for outward fortification happy and safe were wee if we could labour for innocence Hee that hath found God present in one extremitie may trust him in the next Euery sensible fauour of the Almightie inuites both his gifts and our trust Resolution thus grounded makes euen Saul himselfe confident Dauid shall haue both his leaue and his blessing If Dauid came to Saul as a Shepheard hee shall goe toward Goliah as a Warriour The attire of the King is not too rich for him that shall fight for his King and Country Little did Saul thinke that his helmet was now on that head which should once weare his crowne Now that Dauid was arrayed in the warlike habit of a King and girded with his sword hee lookt vpon himselfe and thought this outside glorious but when he offred to walke and found that the attire was not so strong as vnweeldy and that it might be more for show then vse hee layes downe these accoustrements of honor and as caring rather to bee an homely victor then a glorious spoile he craues pardon to goe in no clothes but his owne he takes his staffe in stead of the speare his shepherds scrip in stead of his brigandine and in stead of his sword hee takes his sling and in stead of darts and iauelins hee takes fiue smooth stones out of the brooke Let Sauls coate bee neuer rich and his armour neuer so strong what is Dauid the better if they fit him not It is not to bee enquired how excellent any thing is but how proper Those things which are helpes to some may be encombrances to others An vnmeet good may be as inconuenient as an accustomed euill If we could wish another mans honor when wee feele the weight of his cares we should be glad to be in our owne cote Those that depend vpon the strength of Faith though they neglect not meanes yet they are not curious in the proportion of outward meanes to the effect desired Where the heart is armed with an assured confidence a sling and a stone are weapons enow to the vnbeleeuing no helps are sufficient Goliah though he were presumptuous enough yet had one shield caried before him another hee caried on his shoulder neither will his sword alone content him but he takes his speare too Dauids armour is his plaine shepheards russet and the brooke yeelds him his artillery and he knowes there is more safety in his cloth then in the others brasse and more danger in his peebles then the others speare Faith giues both heart and armes The inward munition is so much more noble because it is of proofe for both soule and body If we be furnished with this how boldly shall wee meet with the powers of darknesse and goe away more then conquerors Neither did the quality of Dauids weapons bewray more confidence then the number If he will put his life and victory vpon the stones of the brooke why doth he not fill his scrip full of them why will he content himselfe with fiue Had he been furnished with store the aduantage of his nimblenesse might haue giuen him hope If one faile that yet another might speed But now this paucity puts the dispatch to a sudden hazard and he hath but fiue stones cast either to death or victory still the fewer helps the stronger faith Dauid had an instinct from God that he should ouercome he had not a particular direction how he should ouercome For had he beene at first resolued vpon the sling and stone he had saued the labor of girding his sword It seemes whiles they were addressing him to the combat he made account of hand-blowes now he is purposed rather to send then bring death to his aduersarie In either or both he durst trust God with the successe and before-hand through the conflict saw the victorie It is sufficient that wee know the issue of our fight If our weapons and wards vary according to the occasion giuen by God that is nothing to the euent sure we are that if we resist we shall ouercome and if wee ouercome wee shall be crowned When Dauid appeared in the lists to so vnequall an aduersarie as many eyes were vpon him so in those eyes diuers affections The Israelites lookt vpon him with pitty and feare and each man thought Alas why is this comely stripling suffred to cast away himselfe vpon such a monster why will they let him goe vnarmed to such an affray Why will Saul hazard the honour of Israel on so vnlikely an head The Philistims especially their great Champion lookt vpon him with scorne disdayning so base a combitant Am I a dog that thou com'st to me with staues What could be said more fitly Hadst thou beene any other then a dog O Goliah thou hadst neuer opened thy foule mouth to barke against the host of God and the God of hosts If Dauid had thought thee any other then a very dogge hee had neuer come to thee with a staffe and a stone The last words that euer the Philistim shall speak are curses brags Come to me and I will giue thy flesh vnto the Fowles of the heauen and the beasts of the field Seldome euer was there a good end of ostentation Presumption is at once the presage and cause of ruine He is a weake aduersary that can bee killed with words That man which could not feare the Gyants hand cannot feare his tongue If words shall
Father from whom she could not fly to saue an Husband which durst not â—ot fly from her The bonds of matrimoniall loue are and should bee stronger then those of nature Those respects are mutuall which God appointed in the first institution of Wedlocke That Husband and Wife should leaue Father and Mother for each others sake Treason is euer odious but so much more in the Mariage-bed by how much the obligations are deeper As she loued her husband better then her Father so shee loued her selfe better then her husband she saued her husband by a wyle and now shee saues her selfe by a lye and loses halfe the thanke of her deliuerance by an officious slander Her act was good but she wants courage to maintaine it and therefore seekes to the weake shelter of vntruth Those that doe good offices not out of conscience but good nature or ciuility if they meet an effront of danger seldome come off cleanly but are ready to catch at all excuses though base though iniurious because their grounds are not strong enough to beare them out in suffering for that which they haue well done Whither doth Dauid fly but to the Sanctuary of Samuel He doth not though he knew himselfe gracious with the Souldiers raise forces or take some strong Fort and there stand vpon his owne defence and at defiance with his King but he gets him to the Colledge of the Prophets as a man that would seeke the peaceable protection of the King of Heauen against the vniust fury of a King on earth Onely the wing of God shall hide him from that violence God intended to make Dauid not a Warriour and a King onely but a Prophet too As the field fitted him for the first and the Court for the second so Naioth shall fit him for the third Doubtlesse such was Dauids delight in holy meditations he neuer spent his time so contentedly as when he was retired to that diuine Academie and so full freedome to enioy God and to satiate himselfe with heauenly exercises The only doubt is how Samuel can giue harbour to a man fled from the anger of his Prince wherein the very persons of both giue abundant satisfaction for both Samuel knew the councell of God and durst doe nothing without it and Dauid was by Samuel anointed from God This Vnction was a mutuall Bond Good reason had Dauid to sue to him which had powred the Oile on his head for the hiding of that head which he had anointed and good reason had Samuel to hide him whom God by his meanes had chosen from him whom God had by his sentence reiected besides that the cause deserued commiseration Here was not a Malefactor running away from Iustice but an innocent auoiding Murder not a Traitor countenanced against his Soueraigne but the Deliuerer of Israel harboured in a Sanctuary of Prophets till his peace might bee made Euen thither doth Saul send to apprehend Dauid All his rage did not incense him against Samuel as the Abettor of his Aduersarie Such an impression of reuerence had the person and calling of the Prophet left in the minde of Saul that hee cannot thinke of lifting vp his hand against him The same God which did at the first put an awe of man in the fiercest creatures hath stamped in the cruellest hearts a reuerent respect to his owne image in his Ministers so as euen they that hate them doe yet honour them Sauls messengers came to lay hold on Dauid God layes hold on them No sooner doe they see a company of Prophets busie in these diuine Exercises vnder the moderation of Samuel then they are turned from Executioners to Prophets It is good going vp to Naioth into the holy Assemblies who knows how we may be changed beside our intention Many a one hath come into Gods House to carpe or scoffe or sleepe or gaze that hath returned a Conuert The same heart that was thus disquieted with Dauids happy successe is now vexed with the holinesse of his other Seruants Irangdrs him that Gods Spirit could finde no other time to seize vpon his Agents then when he had sent them to kill And now out of an indignation at this disappointment himselfe will goe and be his owne Seruant His guilty soule finds it selfe out of the danger of being thus surprised And behold Saul is no sooner come within the smell of the smoke of Naioth then hee also prophesies The same Spirit that when hee went first from Samuel inabled him to prophesie returnes in the same effect now that he was going his last vnto Samuel This was such a grace as might well stand with reiection an extraordinarie gift of the spirit but nor sanctifying Many men haue had their mouthes opened to prophesie vnto others whose hearts haue beene deafe to God But this such as it was was farre from Sauls purpose who in stead of expostulating with Samuel fals downe before him and laying aside his weapons and his Robes of a Tyrant proues for the time a Disciple All hearts are in the hand of their maker how easie is it for him that gaue them their being to frame them to his owne bent Who can be afraid of malice that knowes what hookes God hath in the nosthrils of men and Deuils What charmes he hath for the most Serpentine hearts DAVID and AHIMELECH WHO can euer iudge of the Children by the Parents that knowes Ionathan was the son of Saul There was neuer a falser heart then Sauls there was neuer a truer friend then Ionathan Neither the hope of a Kingdome nor the frownes of a Father not the feare of death can remoue him from his vowed amity No Sonne could be more officious and dutifull to a good father yet he layes down nature at the foot of grace and for the preseruation of his innocent Riuall for the Kingdome crosses the bloody designes of his owne Parent Dauid needs no other Counsellor no other Aduocate no other Intelligencer then hee It is not in the power of Sauls vnnaturall reproches or of his Speare to make Ionathan any other then a friend and patron of innocence Euen after all these difficulties doth Ionathan shoot beyond Dauid that Saul may shoot short of him In vaine are those professions of loue which are not answered with action He is no true friend that besides talke is not ready both to doe and suffer Saul is no whit the better for his propecying he no sooner rises vp from before Samuel then he pursues Dauid Wicked men are rather the worse for those transitorie good motions they haue receiued If the Swine be neuer so cleane washed shee will wallow againe That we haue good thoughts it is no thanke to vs that wee answer them not it is both our sinne and iudgement Dauid hath learned not to trust these fits of deuotion but flyes from Samuel to Ionathan from Ionathan to Ahimelech when he was hunted from the Prophet he flyes to the Priest as one that knew iustice and compassion
thou shalt bee King There is no heart made of flesh that sometime or other relents not euen â—lint and marble will in some weather stand on droppes I cannot thinke these teares and protestations fained Doubtlesse Saul meant as hee said and passed through sensible fittes of good and euill Let no man thinke himselfe the better for good motions the praise and benefite of those Guests is not in the receit but the retention Who that had seene this meeting could but haue thought all had beene sure on Dauids side What can secure vs if not Teares and Praiers and Oathes Doublesse Dauids men which knew themselues obnoxious to Lawes and Creditors beganne to thinke of some new refuge as making account this new peeced league would bee euerlasting they looked when Saul would take Dauid home to the Court and dissolue his Armie and recompence that vniust persecution with iust honour when behold in the loose Saul goes home but Dauid and his men goe vp vnto the hold Wise Dauid knowes Saul not to be more kinde than vntrusty and therefore had rather seeke safety in his hold than in the hold of an hollow and vnsteedie friendship Heere are good words but no securitie which therefore an experienced man giues the hearing but stands the while vpon his owne gard No Charitie bindes vs to a trust of those whom wee haue found faithlesse Crudelitie vpon weake grounds after palpable disappointments is the Daughter of Folly A man that is Weather-wise though hee finde an abatement of the storme yet will not stirre from vnder his shelter whiles hee sees it thicke in the winde Distrust is the iust gaine of vnfaithfulnesse NABAL and ABIGAIL IF innocencie could haue secured from Sauls malice Dauid had not bin persecuted and yet vnder that wicked King aged Samuel dyes in his bed That there might be no place for Enuie the good Prophet had retyred himselfe to the Schooles Yet he that hated Dauid for what hee should be did no lesse hate Samuel for what hee had bin Euen in the midst of Sauls malignitie there remained in his heart impressions of awfulnesse vnto Samuel he feared where he loued not The restraint of God curbeth the rage of his most violent enemies so as they cannot doe their worst As good Husbands doe not put all their Corne to the Ouen but saue some for seede so doth God euer in the worst of persecutions Samuel is dead Dauid banished Saul tyrannizeth Israel hath good cause to mourne it is no maruell if this lamentation be vniuersall There is no Israelite that feeleth not the losse of a Samuel A good Prophet is the common Treasure wherein euery gracious soule hath a share That man hath a dry heart which can part with Gods Prophet without teares Nabal was according to his name foolish yet rich and mighty Earthly possessions are not alwayes accompanied with wit and grace Euen the Line of faithfull Caleb will afford an ill-conditioned Nabal Vertue is not like vnto Lands inheritable All that is traduced with the seede is either euill or not good Let no man bragge with the Iewes that he hath Abram to his father God hath raised vp of this stone a sonne to Caleb Abigail which signifieth her fathers ioy had sorrow enough to be matched with so vnworthy an Husband If her father had meant shee should haue had ioy in herselfe or in her life he had not disposed her to an Husband though rich yet fond and wicked It is like he married her to the wealth not to the man Many a childe is cast away vpon riches Wealth in our matches should be as some graines or scruples in ballance super-added to the gold of vertuous qualities to weigh downe the scales when it is made the substanceÌ„ of the weight and good qualities the appendance there is but one earth poysed with another which wheresoeuer it is done it is a wonder if either the children proue not the Parents sorrow or the Parents theirs Nabals Sheep-shearing was famous Three thousand â—eeces must needes require many hands neither is any thing more plentifull commonly than a Churles Feast What a world was this that the noble Champion and Rescuer of Israel Gods Annointed is driuen to send to a base Carle for victuals It is no measuring of men by the depth of the purse by outward prosperitie Seruants are oft-times set on horse backe whiles Princes goe on foot Our estimation must be led by their inward worth which is not alterable by time nor diminishable with externall conditions One rag of a Dauid is more worth than the Ward-robes of a thousand Nabals Euen the best deseruings may want No man may bee contemned for his necessitie perhaps he may be so much richer in grace as he is poorer in estate neither hath violence or casualtie more impouerished a Dauid than his pouertie hath enriched him He whose folly hath made himselfe miserable is iustly rewarded with neglect but he that suffers for good deserues so much more honour from others as his distresse is more Our compassion or respect must be ruled according to the cause of anothers misery One good turne requires another in some cases not hurting is meritorious Hee that should examine the qualities of Dauids followers must needes grant it worthy of a see that Nabals flockes lay vntouched in Carmel but more that Dauids Souldiers were Nabals Sheepheards yea the keepers of his Sheepheards gaue them a iust interest in that sheep shearing Feast iustly should they haue beene set at the vpper end of the Table That Nabals sheepe were safe hee might thanke his Sheepheards that his Sheepheards were safe he might thanke Dauids Souldiers It is no small benefit that wee receiue in a safe protection well may wee thinke our substance due where wee owe our selues Yet this churlish Nabal doth not onely giue nothing to Dauids Messengers but which is worse than nothing ill words Who is Dauid or Who is the sonne of Ishai There be many seruants now adaies that breake-away from their Masters Dauid asked him bread hee giueth him stones All Israel knew and honoured their Deliuerer yet this Clowne to saue his victuals will needes make him a man either of no merits or ill either an obscure man or a Fugitiue Nothing is more cheape than good words these Nabal might haue giuen and beene neuer the poorer If he had beene resolued to shut his hands in a feare of Sauls reuenge he might haue so tempered his denyall that the repulse might haue beene free from offence But now his foule-mouth doth not onely deny but reuile It should haue bin Nabals glory That his Tribe yeelded such a Successor to the Throne of Israel now in all likelihood his enuie stirs him vp to disgrace that man who surpassed him in honour and vertue more than he was surpassed by him in wealth and ease Many an one speakes faire that meanes ill but when the mouth speakes foule it argues a corrupt heart If with Saint Iames his verball
is peace euer our friend but when it is a seruant of Piety The vse of Warre is not more pernicious to the body than the abuse of peace is to the soule Alas the Riot bred of our long ease rather driues the Arke of God from vs so the still sedentary life is subiect to diseases and standing waters putrifie It may be iust with God to take away the blessing which we doe so much abuse and to scoure off our rust with bloudy Warre c. The Arke of God had now many yeeres rested in the obscure lodge of Abinadab without the honour of a Tabernacle Dauid will not endure himselfe glorious and the Arke of God contemptible his first care is to prouide a fit roome for God in the head of the Tribes in his owne City The chiefe care of good Princes must be the aduancement of Religion What should the Deputies of God rather doe than honour him whom they represent It was no good that Israel could learne of Philistims Those Pagans had sent the Arke backe in a new Cart the Israelites saw God blessed that conduct and now they practise it at home But that which God will take from Philistims hee will not brooke from Israel Aliens from God are no fit patterns for children Diuine institution had made this a cariage for the Leuites not for oxen Neither should those sonnes of Abinadab haue driuen the Cart but carried that sacred burden Gods businesses must be done after his owne formes which if we doe with the best intentions alter we presume It is long since Israel saw so faire a day as this wherein they went in this holy Triumph to fetch the Arke of God Now their Warlike Trumpets are turned into Harps and Timbrils and their hands in stead of weilding the Sword and Speare strike vpon those musicall strings whereby they might expresse the ioy of their hearts Heere was no noise but of mirth no motion but pleasant Oh happy Israel that had a God to reioyce in that had this occasion of reioycing in their God and an heart that embraced this occasion There is nothing but this wherein wee may not ioy immoderately vnseasonably this spirituall ioy can neuer bee either out of time or out of measure Let him that reioyceth reioyce in the Lord. But now when the Israelites were in the midst of this Angel-like iollitie their hearts lifted vp their hands playing their feet mouing their tongues singing and shouting God sees good to strike them into a sudden dumpe by the death of Vzzah They are scarce set into the tune when God marres their Musicke by a fearefull iudgement and changes their mirth into astonishment and confusion There could not bee a more excellent worke than this they were about there could not bee more chearefull hearts in the performing of it yet will the most holy God rather dash all this solemne seruice than indure an act of presumption or infidelity Abinadab had beene the faithfull Host of Gods Arke for the space of twenty yeeres euen in the midst of the terrors of Irael who were iustly affrighted with the vengeance inflicted vpon Beth-shemesh did hee giue harbour vnto it Yet euen the sonne of Abinadab is stricken dead in the first departing of that blessed guest The Sanctitie of the Parent cannot beare out the sinne of his Sonne The Holy one of Israel will bee sanctified in all that come neere him He will be serued like himselfe WHAT then was the sinne of Vzzah What was the capitall crime for which hee so fearefully perished That the Arke of God was committed to the Cart it was not his deuice onely but the common act of many That it was not carryed on the shoulders of Leuites was no lesse the fault of Ahio and the rest of their Brethren onely Vzzah is stricken The rest sinned in negligence hee in presumption the Arke of God shakes with the agitation of that carriage hee puts forth his hand to hold it steddie Humane iudgement would haue found herein nothing haynous God sees not with the eyes of men None but the Priests should haue dared to touch the Arke It was enough for the Leuites to touch the barres that carryed it An vnwarranted hand cannot so lightly touch the Arke but hee strikes the God that dwels in it No maruell if God strike that man with death that strikes him with Presumption There was wel-neere the same quarrell against the thousands of Bethshemesh and against Vzzah They died for looking into the Arke hee for touching it lest Israel should grow into a contemptuous familiarity with this Testimony of Gods presence hee will hold them in awe with iudgements The reuenging hand of the Almighty that vpon the returne of the Arke stayed at the House of Abinadab vpon the remooue of the Arke beginnes there againe Where are those that thinke God will take vp with a carelesse and slubbred seruice Hee whose infinite mercy vses to passe by our sinnes of infirmitie punisheth yet seuerely our bold faults If we cannot doe any thing in the degrees that hee requireth yet wee must learne to doe all things in the forme that he requireth Doubtlesse Vzzah meant no otherwise than well in putting forth his hand to stay the Arke Hee knew the sacred Vtensils that were in it the Pot of Manna the Tables of the Law the Rod of Aaron which might bee wronged by that ouer-rough motion to these hee offers his aide and is stricken dead The best intention cannot excuse much lesse warrant vs in vnlawfull actions where wee doe ought in faith it pleaseth our good God to winke at and pitty our weaknesses but if wee dare to present God with the wel-meant seruices of our owne making wee runne into the indignation of God There is nothing more dangerous than to be our owne caruers in matter of Deuotion I maruell not if the countenance of Dauid were suddenly changed to see the pale face of death in one of the chiefe Actors in this holy Procession Hee that had found God so fauourable to him in actions of lesse worth is troubled to see this successe of a businesse so heartily directed vnto his God and now hee beginnes to looke thorow Vzzah at himselfe and to say How shall the Arke of the Lord come to mee Then onely shall wee make a right vse of the iudgements of God vpon others when wee shall feare them in our selues and finding our sinnes at least equall shall tremble at the expectation of the same deserued punishments God intends not onely reuenge in his execution but reformation As good Princes regard not so much the smart of the euill past as the preuention of the future which is neuer attained but when wee make applications of Gods hand and draw common causes out of Gods particular proceedings I doe not heare Dauid say Surely this man is guilty of some secret sinne that the World knowes not God hath met with him thereis no danger to vs why should I be discouraged to
disdainefull haluing of his haire and Robes in the person of his deputies The name of Embassadours hath beene euer sacred and by the vniuersall Law of Nations hath caried in it sufficient protection from all publike wrongs neither hath it euer beene violated without a reuenge Oh God what shall wee say to those notorious contempts which are dayly cast vpon thy spirituall Messengers Is it possible thou shouldst not feele them thou shouldst not auenge them Wee are made a gasing stocke to the World to Angels and to men we are despised and trodden downe in the dust Who hath beleeued our report and to whom is the Arme of the Lord reuealed How obstinate are wicked men in their peruerse resolutions These foolish Ammonites had rather hire Syrians to maintaine a Warre against Israel in so foule a quarrell besides the hazard of their owne liues than confesse the errour of their iealous misconstruction It is one of the mad principles of wickednesse that it is a weaknesse to relent and rather to Die than yeeld Euen ill causes once vndertaken must be vpheld although with bloud whereas the gracious heart finding his owne mistaking doth not onely remit of an vngrounded displeasure but studies to be reuenged of it selfe and to giue satisfaction to the offended The mercenarie Syrians are drawne to venture their liues for a fee twentie thousand of them are hired into the field against Israel Fond Pagans that know not the value of a man their bloud cost them nothing they care not to sell it good cheape How can we thinke those men haue Soules that esteeme a little white earth aboue themselues That neuer inquire into the Iustice of the quarrell but the rate of the pay that can rifle for drammes of siluer in the bowels of their owne flesh and either kill or die for a dayes wages Ioab the wise Generall of Israel soone finds where the stength of the battle lay and so marshals his troupes that the choice of his men shall encounter the vantgard of the Syrians His brother Abishai leades the rest against the children of Ammon with this couenant of mutuall assistance If the Syrians be too strong for me then thou shalt helpe mee but if the children of AMMON bee too strong for thee then will I come and helpe thee It is an happy thing when the Captaines of Gods people ioyne together as brethren and lend their hand to the aide of each other against the common aduersary Concord in defence or assault is the way to victorie as contrarily the diuision of the Leaders is the ouerthrow of the Armie Set aside some particular actions Ioab was a worthy Captaine both for wisdome and valour Who could either exhort or resolue better than hee Bee of good courage and let vs play the men for our people and for the Cities of our God and the Lord doe that which seemeth him good It is not either priuate glory or profit that whets his fortitude but the respect to the cause of God and his people That Souldier can neuer answere it to God that strikes not more as a Iusticer than as an enemie Neither doth he content himselfe with his owne courage but hee animates others The tongue of a Commander fights more than his hand it is enough for priuate men to exercise what life and limmes they haue a good Leader must out of his owne abundance put life and spirits into all others If a Lyon leade sheepe into the field there is hope of victorie Lastly when he hath done his best hee resolues to depend vpon God for the issue not trusting to his sword or his bow but to the prouidence of the Almightie for successe as a man religiously awfull and awfully confident whiles there should be no want in their owne indeauours he knew well that the race was not to the swift nor the battle to the strong therefore hee lookes vp aboue the hils whence commeth his saluation All valour is cowardise to that which is built vpon Religion I maruell not to see Ioab victorious while hee is thus godly The Syrians flee before him like flockes of sheepe the Ammonites follow them The two sonnes of Zeruiah haue nothing to doe but to pursue and execute The throates of the Amonites are cut for cutting the Beards and Coates of the Israelitish messengers Neither doth this reuenge end in the field Rabba the royall Citie of Ammon is strongly beleagured by Ioab The Citie of waters after wel-neere a yeares siege yeeldeth the rest can no longer hold out Now Ioab as one that desireth more to approue himselfe a loyall and carefull subiect than a happy Generall sends to his Master Dauid that he should come personally and encampe against the Citie and take it Lest saith he I take it and it be called after my name Oh noble and imitable fidelitie of a dutifull Seruant that preferres his Lord to himselfe and is so farre from stealing honour from his Masters deserts that he willingly remits of his owne to adde vnto his The Warre was not his hee was only imployed by his Souereigne The same person that was wronged in the Ambassadours reuengeth by his Souldiers The prayse of the act shall like Fountaine Water returne to the Sea whence it Originally came To seeke a mans owne glory is not glory Alas how many are there who being sent to sue for God wooe for themselues Oh God it is a fearefull thing to rob thee of that which is dearest to thee Glory which as thou wilt not giue to any Creature so much lesse wilt thou endure that any Creature should filtch it from thee and giue it to himselfe Haue thou the honour of all our actions who giuest a being to our actions and vs and in both hath most iustly regarded thine owne prayse DAVID with BATHSHEBA and VRIAH WIth what vnwillingnesse with what feare doe I still looke vpon the miscarriage of the man after Gods owne heart O holy Prophet who can promise himselfe alwayes to stand when he sees thee falne and maymed in the fall Who can assure himselfe of an immunitie from the foulest sinnes when hee see thee offending so haynously so bloudily Let prophane eyes behold thee contentedly as a patterne as an excuse of sinning I shall neuer looke at thee but through teares as a wofull spectacle of humane infirmitie Whiles Ioab and all Israel were busie in the Warre against Ammon in the siege of Rabbah Satan findes time to lay siege to the secure heart of Dauid Who euer found Dauid thus tempted thus foyled in the dayes of his buzie Warres Now only doe I see the King of Israel rising from his bed in the euening The time was when he rose vp in the morning to his early deuotions when he brake his nightly rest with publike cares with the businesse of State all that while he was innocent he was holy but now that he wallowes in the bed of idlenesse hee is fit to inuite a tentation The industrious man hath
thine absence must needs bee the fulnesse of horror and torment Hide not thy face from vs O Lord but shew vs the light of thy countenance that we may liue and praise thee EVEN the fire of Ioabs field warmed the heart of Dauid whiles it gaue him proofe of the heat of Absaloms filiall affection As a man therefore inwardly weary of so long displeasure at last hee receiues Absalom to his sight to his fauour and seales his pardon with a kisse Naturall Parents know not how to retayne an euerlasting anger towards the fruit of their loynes how much lesse shall the GOD of mercies bee vnreconcileably displeased with his owne and suffer his wrath to burne like fire that cannot bee quenched Hee will not alwayes chide neither will hee keepe his anger for euer His wrath endureth but a moment in his fauour is life weeping may endure for a Night but ioy commeth in the Morning ABSALOM is now as great as faire Beautie and Greatnesse make him proud Pride workes his ruine Great spirits will not rest content with a moderate prosperitie Ere two yeares bee runne out Absalom runnes out into a desperate plot of rebellion None but his owne Father was aboue him in Israel None was so likely in humane exspectation to succeede his Father If his ambition could but haue contayned it selfe for a few yeares as Dauid was now neere his period dutifull carriage might haue procured that by succession which now â—e sought by force An aspiring minde is euer impatient and holds Time it selfe an enemy if it thrust it selfe importunately betwixt the hopes and fruition Ambition is neuer but in trauell and can finde no intermission of painfull throwes till-shee haue brought forth her abortiue Desires How happie were we if our affectation could be so eager of spirituall and heauenly promotions Oh that my Soule could finde it selfe so restlesse till it feele the weight of that Crowne of Glorie OVTWARD Pompe and vnwonted shewes of Magnificence are wont much to affect the light mindes of the vulgar Absalom therefore to the incomparable comelinesse of his person addes the vnusuall state of a more than Princely Equipage His Charets rattle and his Horses trample proudly in the Streets Fiftie Foot-men runne before their glittering Master Ierusalem rings of their glorious Prince and is readie to adore these continuall Triumps of Peace Excesse and Noueltie of exspensiue Brauery and Ostentation in publike persons giues iust cause to suspect either vanitie or a plot True-hearted Dauid can misdoubt nothing in him to whom hee had both giuen life and forgiuen this Loue construed all this as meant to the honour of a Fathers Court to the expression of ioy and thankfulnesse for his reconcilement The eyes and tongues of men are thus taken vp now hath Absalom laid snares for their hearts also He rises early and stands beside the way of the gate Ambition is no niggard of her paynes seldome euer is good meaning so industrious The more he shined in Beautie and Royall Attendance so much more glory it was to neglect himselfe and to preferre the care of Iustice to his owne ease Neither is Absalom more painfull then plausible his eare is open to all Plaintiues all Petitioners there is no cause which hee flatters not See thy matters are good and right his hand flatters euery commer with a salutation his lips with a kisse All men all matters are soothed sauing the state and gouernment the censure of that is no lesse deepe than the applause of all others There is none deputed of the King to heare thee What insinuations could bee more powerfull No Musicke can bee so sweet to the eares of the vnstable multitude as to heare well of themselues ill of their Gouernours Absalom needs not to wish himselfe vpon the Bench Euery man sayes Oh what a curteous Prince is Absolom What a iust and carefull Ruler would Absalom be How happy were we if we might be iudg'd by Absalom Those qualities which are wont single to grace others haue conspired to meete in Absalom Goodlinesse of Person Magnificence of State gracious Affabilitie vnwearied Diligence Humilitie in Greatnesse feeling Pittie loue of Iustice care of the Common-wealth The World hath not so complete a Prince as Absalom Thus the hearts of the people are not wonne but stolne by a close Traytor from their lawfully Annointed Souereigne Ouer-faire shewes are a iust Argument of vnsoundnesse no naturall Face hath so cleere a White and Redde as the painted Nothing wants now but a cloâ—e of Religion to perfect the Treachery of that vngracious Sonne who carryed Peace in his Name Warre in his heart and how easily is that put on Absalom hath an holy Vow to be payd in Hebron The deuout man had made it long since whiles hee was exiled in Syria and now hee hastes to performe it If the Lord shall bring me backe againe to Ierusalem then I will serue the Lord wicked Hypocrites care not to play with God that they may mocke men The more deformed any Act is the fayrer Visor it still seeketh How glad is the good old King that hee is blessed with so godly a Sonne whom hee dismisseth laden with his causlesse blessings What trust is there in flesh and bloud when Dauid is not safe from his owne Loynes The Conspiracie is now fully forged there lacked nothing but this guilt of Pietie to winne fauour and value in all eyes and now it is a wonder that but two hundred honest Citizens goe vp with Absalom from Ierusalem The true-hearted lye most open to Credulitie How easie it is to beguile harmelesse intentions The name of Dauids Sonne carryes them against the Father of Absalom and now these simple Israelites are vnwittingly made loyall Rebels Their hearts are free from a plot and they meane nothing but fidelitie in the attendance of a Traytor How many thousands are thus ignorantly misled into the traine of Errour Their simplicity is as worthy of pitty as their misguidance of indignation Those that will suffer themselues to be carryed with semblances of truth and faithfulnesse must needs bee as farre from safetie as innocence Contemplations VPON THE HISTORIE OF THE NEVV TESTAMENT The fifth Volume By IOS HALL SIC ELEVABITVR FILIVS HOMINIS Io 3. ANCHORA FIDEI LONDON Printed for THOMAS PAVIER MILES FLESHER and John Haviland 1624. Contemplations VPON THE HISTORIE OF THE NEW TESTAMENT The first Booke Containing The Angell and ZACHARY The Annuntiation The Birth of CHRIST The Sages and the Starre The Purification HEROD and the Infants TO MY MVCH HONOVRED AND RIGHT WORSHIPFVLL FRIEND SIR Henrie Yeluerton KNIGHT ATTVRNEY GENERALL TO HIS Maiestie RIGHT WORSHIPFVLL IT is not out of any satietie that I change from the old Testament to the new These two as they are the Brests of the Church so thâ—y yeeld Milke equally wholsome equally pleasant vnto able Nurselings Herein J thought good to haue respect vnto my Reader in whose strength there may be difference That other Brest
bestowed any gift that should leade vs away from himselfe It is an ignorant conceit that inquiry into nature should make men Atheous No man is so apt to see the Star of Christ as a diligent disciple of Philosophy doubtlesse this light was visible vnto more onely they followed it which knew it had more than nature He is truly wise that is wise for his owne soule If these wise men had bin acquainted with all the other stars of heauen had not seene the Star of Christ they had had but light enough to lead them into vtter darknes Philosophy without the star is but the wispe of error These Sages were in a meane betweene the Angels and the shepherds God would in all the ranks of intelligent creatures haue some to be witnesses of his Son The Angels direct the shepherds the Star guides the Sages the duller capacity hath the more cleare powerfull helps the wisdome of our good God proportions the meanes vnto the disposition of the persons their Astronomy had taught them this star was not ordinary whether in sight or in brightnes or in motion The eies of nature might well see that some strange newes was portended to the world by it but that this star designed the birth of the Messias there needed yet another light If the star had not besides had the commentary of a reuelation from God it could haue led the wise men only into a fruitlesse wonder giue them to be the of-spring of Balaam yet the true prediction of that false prophet was not enough warrant If he told them the Messias should arise as a star out of Iacob he did not tell them that a star should arise far from the posterity of Iacob at the birth of the Messias He that did put that Prophesie into the mouth of Balaâ—m did also put this illumination into the heart of the Sages the Spirit of God is free to breathe where he listeth Many shall come from the East and the West to seeke Christ when the Children of the Kingdome shall be shut out euen theÌ„ God did not so confine his election to the pale of the Church as that he did not sometimes looke out for speciall instruments of his glory Whither doe these Sages come but to Ierusalem where should they hope to heare of the new King but in the mother City of the Kingdome The conduct of the star was first only generall to Iudea the rest is for a time left to enquiry They were not brought thither for their owne sakes but for Iewries for the worlds that they might helpe to make the Iewes inexcusable and the world faithfull That their tongues therefore might blazon the birth of Christ they are brought to the head Citie of Iudea to report and inquire their wisdome could not teach them to imagine that a King could be borne to Iudea of that note and magnificence that a Star from heauen should publish him to the earth and that his subiects should not know it and therefore as presupposing a common notice they say Where is he that is burne King of the Iewes There is much deceit in probabilities especially when we meddle with spirituall matters For God vses still to goe a way by himselfe If we iudge according to reason and appearance who is so likely to vnderstand heauenly truths as the profound Doctors of the world these God passeth ouer and reueales his will to babes Had these Sages met with the shepherds of the villages neere Bethleem they had receiued that intelligence of Christ which they did vainely seeke from the learned Scribes of Hierusalem The greatest clarks are not alwaies the wisest in the affaires of God these things goe not by discourse but by reuelation No sooner hath the Starre brought them within me noise of Ierusalem then it is vanished out of sight God would haue their eies leade them so farre as till their tongues might be set on worke to winne the vocall attestation of the chiefe Priests and Scribes to the fore-appointed place of our Sauiours natiuity If the Star had carried them directly to Bethleem the learned Iewes had neuer searched the truth of those prophecies wherewith they are since iustly conuinced God neuer withdrawes our helps but for a further aduantage Howsoeuer our hopes seeme crossed where his Name may gaine we cannot complaine of losse Little did the Sages thinke this question would haue troubled Herod they had I feare concealed their message if they had suspected this euent Sure they thought it might be some Sonne or grandchild of him which then held the Throne so as this might winne fauour from Herod rather than an vnwelcome feare of riuality Doubtlesse they went first to the Court where else should they aske for a King The more pleasing this newes had bin if it had falne vpon Herods owne loynes the more grieuous it was to light vpon a stranger If Herod had nor ouer-much affected greatnesse he had not vpon those indirect termes aspired to the Crowne of Iewry so much the more therefore did it trouble him to heare the rumour of a successor and that not of his owne Setled greatnesse cannot abide either change or partnership If any of his subiects had moued this question I feare his head had answered it It is well that the name of forrainers could excuse these Sages Herod could not be brought vp among the Iewes and not haue heard many and confident reports of a Messias that should ere long arise out of Israel and now when he heares the fame of a King borne whom a Starre from heauen signifies and attends he is netled with the newes Euery thing affrights the guilty Vsurpation is full of ielousies and feare no lesse full of proiects and imaginations it makes vs thinke euery bush a man and euery man a thiefe Why art thou troubled O Herod A King is borne but such a King as whose Scepter may euer concurre with lawfull soueraignty yea such a King as by whom Kings doe hold their Scepters not lose them If the wise-men tell thee of a King the Starre tells thee he is heauenly Here is good cause of security none of feare The most generall enmities and oppositions to good arise from mistakings If men could but know how much safety and sweetnesse there is in all diuine truth it could receiue nothing from them but welcomes and gratulations Misconceits haue beene still guilty of all wrongs and persecutions But if Herod were troubled as Tyranny is still suspicious why was all Ierusalem troubled with him Ierusalem which now might hope for a relaxation of her bonds for a recouery of her liberty and right Ierusalem which now onely had cause to lift vp her drooping head in the ioy and happinesse of a redeemer yet not Herods Court but euen Ierusalem was troubled so had this miserable City beene ouer-toyled with change that now they were setled in a condition quietly euill they are troubled with the newes of better They had now got
resistance If wee were not in a way to doe good we should finde no rubs Satan hath no cause to molest his owne and that whiles they goe about his owne seruice He desires nothing more than to make vs smooth paths to sinne but when we would turne our feet to holinesse he blocks vp the way with tentations Who can wonder enough at the sawcinesse of that bold spirit that dares to set vpon the Sonne of the euerliuing God who can wonder enough at thy meeknesse and patience O Sauiour that wouldst be tempted He wanted not malice and presumption to assault thee thou wantedst not humility to endure those assaults I should stand amazed at this voluntary dispensation of thine but that I see the susception of our humane nature laies thee open to this condition It is necessarily incident to manhood to be liable to tentations Thou wouldest not haue put on flesh if thou hadst meant vtterly to put off this consequence of our infirmity If the state of innocence could haue beene any defence against euill motions the first Adam had not beene tempted much lesse the second It is not the presenting of tentations that can hurt vs but their entertainment Ill counsell is the fault of the Giuer not of the Refuser We cannot forbid lewd eyes to looke in at our windowes we may shut our doores against their entrance It is no lesse our praise to haue resisted than Satans blame to suggest euill Yea O blessed Sauiour how glorious was it for thee how happy for vs that thou were tempted Had not Satan tempted thee how shouldest thou haue ouercome Without blowes there can be no victory no triumph How had thy power beene manifested if no aduersary had tried thee The first Adam was tempted and vanquished the second Adam to repay and repaire that foile doth vanquish in being tempted Now haue we not a Sauiour and High Priest that cannot be touched with the feeling of our infirmities but such an one as was in all things tempted in like sort yet without sinne how boldly therefore may we goe vnto the Throne of grace that we may receiue mercy and finde grace of helpe in time of need Yea this Duell was for vs Now we see by this conflict of our Almighty Champion what manner of Aduersary we haue how he fights how he is resisted how ouercomne Now our very temptation affords vs comfort in that we see the dearer we are vnto God the more obnoxious we are to this triall neither can we be discouraged by the hainousnesse of those euils whereto wee are moued since wee see the Sonne of God solicited to infidelity couetousnesse idolatry How glorious therefore was it for thee O Sauiour how happy for vs that thou were tempted Where then wast thou tempted O blessed Iesu or whither wentest thou to meet with our great aduersary I doe not see thee led into the market-place or any other part of the city or thy home-sted of Nazareth but into the vast wildernesse the habitation of beasts a place that carrieth in it both horror and opportunity why wouldst thou thus retire thy selfe from men but as confident Champions are wont to giue aduantage of ground or weapon to their Antagonist that the glory of their victory may be the greater So wouldest thou O Sauiour in this conflict with our common enemy yeeld him his owne termes for circumstances that thine honour and his foile may be the more Solitarinesse is no small helpe to the speed of a tentation Woe to him that is alone for if he fall there is not a second to lift him vp Those that out of an affectation of holinesse seeke for solitude in rocks and caues of the deserts doe no other than run into the mouth of the danger of tentation whiles they thinke to auoid it It was enough for thee to whose diuine power the gates of hell were weaknesse thus to challenge the Prince of darknesse Our care must be alwaies to eschew all occasions of spirituall danger and what we may to get vs out of the reach of tentations But O the depth of the Wisdome of God! How camest thou O Sauiour to be thus tempted That Spirit whereby thou wast conceiued as man and which was one with thee and the Father as God led thee into the wildernesse to bee tempted of Satan Whiles thou taughtest vs to pray to thy Father Leade vs not temptation thou meantest to instruct vs that if the same Spirit led vs not into this perilous way we goe not into it Wee haue still the same conduct Let the path bee what it will how can wee miscarry in the hand of a Father Now may wee say to Satan as thou didst vnto Pilate Thou couldst haue no power ouer me except it were giuen thee from aboue The Spirit led thee it did not driue thee here was a sweet inuitation no compulsion of violence So absolutely conformable was thy will to thy Deity as if both thy natures had but one volition In this first draught of thy bitter potion thy soule said in a reall subiection Not may will but thy will be done We imitate thee O Sauiour though we cannot reach to thee All thine are led by thy Spirit Oh teach vs to forget that we haue wils of our owne The Spirit led thee thine inuincibie strength did not animate thee into this combat vncalled What do we weaklings so far presume vpon our abilities or successe as that we dare thrust our selues vpon temptations vnbidden vnwarranted Who can pitty the shipwracke of those Marriners which will needes put forth and hoise sailes in a tempest Forty dayes did our Sauiour spend in the wildernesse fasting and solitary all which time was worne out in temptation how euer the last brunt because it was most violent is onely expressed Now could not the aduersary complaine of disaduantage whiles he had the full scope both of time and place to doe his worst And why did it please thee O Sauiour to fast forty dayes and forty nights vnlesse as Moses fasted forty dayes at the deliuery of the Law and Elias at the restitution of the Law So thou thoughtest fit at the accomplishment of the Law and the promulgation of the Gospel to fulfil the time of both these Types of thine Wherein thou intendest our wonder not our imitation Not our imitation of the time though of the act Here were no faulty desires of the flesh in thee to be tamed no possibility of a freer more easie assent of the soule to God that could bee affected of thee who wast perfectly vnited vnto God but as for vs thou wouldst suffer death so for vs thou wouldst suffer hunger that we might learne by fasting to prepare our selues for tentations In fasting so long thou intendest the manifestation of thy power in fasting no longer the truth of thy man-hood Moses Elias through the miraculous sustentation of God fasted so long without any question made of the truth of their bodies So long
of God sinne because grace hath abounded sinne that it may abound Thou art safe enough though thou offend bee not too much an aduersarie to thine owne liberty False spirit it is no libertie to sinne but seruitude rather there is no libertie but in the freedome from sinne Euery one of vs that hath the hope of Sonnes must purge himselfe euen as hee is pure that hath redeemed vs Wee are bought with a price therefore must wee glorifie God in our bodies and spirits for they are Gods Our Sonne-ship teaches vs awe and obedience and therefore because wee are Sonnes wee will not cast our selues downe into sinne How idlely doe Satan and wicked men measure God by the crooked line of their owne misconceit Ywis Christ cannot bee the Sonne of God vnlesse he cast himselfe downe from the Pinacle vnlesse hee come downe from the Crosse God is not mercifull vnlesse he honour them in all their desires not iust vnlesse hee take speedie vengeance where they require it But when they haue spent their folly vpon these vaine imaginations Christ is the Sonne of God though hee stay on the top of the Temple God will be mercifull though wee mis-carry and iust though sinners seeme lawlesse Neither will hee bee any other than hee is or measured by any rule but him selfe But what is this I see Satan himselfe with a Bible vnder his arme with a Text in his mouth It is written Hee shall giue his Angels charge ouer thee How still in that wicked One doth subtilty striue with Presumption Who could not but ouer-wonder at this if hee did not consider that since the Deuill dare to touch the sacred Body of Christ with his hand hee may well touch the Scriptures of God with his tongue Let no man henceforth maruell to heare Heretikes or Hypocrites quote Scriptures when Satan himselfe hath not spared to cite them what are they the worse for this more than that holy Body which is transported Some haue beene poysoned by their meates and drinks yet either these nourish vs or nothing It is not the Letter of the Scripture that can carry it but the Sence if wee diuide these two wee prophane and abuse that word wee alledge And wherefore doth this foule spirit vrge a Text but for imitation for preuention and for successe Christ had alledged a Scripture vnto him hee re-alledges Scripture vnto Christ At leastwise hee will counterfeit an imitation of the Sonne of God Neither is it in this alone what one act euer passed the Hand of God which Satan did not apishly attempt to second If wee follow Christ in the outward action with contrary intentions wee follow Satan in following Christ Or perhaps Satan meant to maâ—e Christ hereby weary of this weapon As wee see fashions when they are taken vp of the Vnworthy are cast off by the Great It was doubtlesse one cause why Christ afterward forbad the Deuill euen to confesse the Truth because his mouth was a flander But chiefly doth he this for a better colour of his tentation Hee gâ—ds ouer this false mettall with Scripture that it may passe current Euen now is Satan transformed into an Angell of light and will seeme godly for a mischiefe If Hypocrites make a faire shew to deceiue with a glorious lustre of holinesse wee see whence they borrowed it How many thousand soules are betrayed by the abuse of what word whose vse is soueraigne and sauing No Deuill is so dangerous as the religious Deuill If good meate turne to the nourishment not of nature but of the disease wee may not forbeare to feed but indeauour to purge the body of those euill humours which cause the stomach to worke against it selfe O God thou that hast giuen vs light giue vs cleare and sound eyes that we may take comfort of that light thou hast giuen vs Thy Word is holy make our hearts so and than shall they finde that Word not more true than cordiall Let not this diuine Table of thine bee made a snare to our soules What can bee a better act than to speake Scripture It were a wonder if Satan should doe a good thing well He cites Scripture then but with mutilation and distortion it comes not out of his mouth but maymed and peruerted One peece is left out all mis-applyed Those that wrest or mangle Scripture for their owne turne it is easie to see from what Schoole they come Let vs take the word from the Authour not from the Vsurper Dauid would not doubt to eate that sheepe which hee pulled out of the mouth of the Beare or Lyon Hee shall giue his Angels charge ouer thee Oh comfortable assurance of our protection Gods children neuer goe vnattended Like vnto great Princes wee walke euer in the midst of our guard though inuisible yet true carefull powerfull What creatures are so glorious as the Angels of heauen yet their Maker hath set them to serue vs Our adoption makes vs at once great and safe Wee may bee contemptible and ignominious in the eyes of the world but the Angels of God obserue vs the while and scorne not to wait vpon vs in our homeliest occasions The Sunne or the light may wee keepe out of our houses the aire we cannot much lesse these Spirits that are more simple and immateriall No walls no bolts can seuer them from our sides they accompany vs in dungeons they goe with vs into our exile How can wee either feare danger or complaine of solitarinesse whiles wee haue so vnseparable so glorious Companions Is our Sauiour distasted with Scripture because Satan misse-layes it in his dish Doth he not rather snatch this sword out of that impure hand and beat Satan with the weapon which he abuseth It is written Thou shalt not tempt the Lord thy God The Scripture is one as that God whose it is Where it carryes an appearance of difficultie or inconuenience it needs no light to cleare it but that which it hath in it selfe All doubts that may arise from it are fully answered by collation It is true that God hath taken this care and giuen this charge of his owne hee will haue them kept not in their sinnes they may trust him they may not tempt him here meant to incourage their faith not their presumption To cast our selues vpon an immediate prouidence when meanes faile not is to disobey in stead of beleeuing God we may challenge God on his Word wee may not straine him beyond 〈◊〉 wee may make account of what hee promised wee may not subiect his promises to vniust â—â—minations and where no need is make triall of his Power Iustice Mercy by deuises of our owne All the Deuils in hell could not elude the force of this diuine answer and now Satan sees how vainely hee tempteth Christ to tempt God Yet againe for all this doe I see him setting vpon the Sonne of God Satan is not foyled when he is resisted neither diffidence nor presumption can fasten vpon Christ he shall
a constant residence vnder the Gospell in the hearts of thy chosen children from whence thou wilt remoue no more they shall remoue from the world from themselues thou shalt not remoue from them Wheresouer thou art O God thou art worthy of adoration Since thou euer wilt dwell in vs be thou euer worshipped in vs Let the Altars of our cleane hearts send vp euer to thee the sweetly perfumed smoakes of our holy meditations and faithfull prayers and cheerefull thanks-giuings Let the pure lights of our faith and godly conuersation shine euer before thee and men and neuer be put out Let the bread of life stand euer ready vpon the pure and precious tables of our hearts Locke vp thy Law and thy Manna within vs and speake comfortably to vs from thy Mercy-seat Suffer nothing to enter in hither that is vncleane Sanctifie vs vnto thy selfe and be thou sanctified in vs. SALOMON and the Queene of Sheba GOd hath no vse of the darke lanternes of secret and reserued perfections Wee our selues doe not light vp Candles to put them vnder bushels The great lights whether of heauen or earth are not intended to obscuritie but as to giue light vnto others so to bee seene themselues Dan and Beersheba were too strait bounds for the same of Salomon which now hath flowne ouer all lands and seas and raised the world to an admiration of his more then humane wisdome Euen so O thou euerlasting King of Peace thy Name is great among the Gentiles There is no speech nor language where the report of thee is not heard The sound of thee is gone forth through all the earth Thy name is an ointment powred out therefore the virgins loue thee No doubt many from all coasts came to learne and wonder none with so much note as this noble daughter of Cham Who her selfe deserues the next wonder to him whom she came to heare and admire That a woman a Princesse a rich and great Queene should trauell from the remotest South from Saba a region famous for the greatest delicacies of nature to learne wisedome is a matchlesse example Wee know Merchants that venture to either Indies for wealth Others wee know daily to crosse the seas for wanton curiositie Some few Philosophers we haue knowne to haue gone farre for learning and amongst Princes it is no vnusuall thing to send their Embassadors to farre distant kingdomes for transaction of businesses either of State or commerce but that a royall Lady should in person vndertake and ouercome so tedious a iourney onely to obserue and inquire into the mysteries of nature art religion is a thing past both parallel and imitation Why doe we thinke any labour great or any way long to heare a greater then Salomon How iustly shall the Queene of the South rise vp in iudgement and condemne vs who may heare wisdome crying in our streets and neglect her Certainly so wealthy a Queene and so great a louer of wisedome could not want great schollers at home them she had first opposed with her enigmaticall demands and now finding her selfe vnsatisfied she takes her selfe to this Oracle of God It is a good thing to doubt better to be resolued The minde that neuer doubts shall learne nothing the minde that euer doubts shall neuer profit by learning Our doubts onely serue to stirre vs vp to seeke truth Our resolutions settle vs in the truth wee haue found There were no pleasure in resolutions if we had not beene formerly troubled with doubts There were nothing but discomfort and disquietnesse in doubts if it were not for the hope of resolution It is not safe to suffer doubts to dwell too long vpon the heart there may be good vse of them as passengers dangerous as inmates Happy are we if we can finde a Salomon to remoue them Fame as it is alwayes a blab so oft-times a lyer The wise Princesse found cause to distrust so vncertaine an informer whose reports are still either doubtfull or fabulous and like winds or streames increase in passing If very great things were not spoken of Salomon fame should haue wronged him and if but iust rumours were spread of his wisdome there needed much credulitie to beleeue them This great Queene would not suffer her selfe to be lead by the eares but comes in person to examine the truth of foraine relations How much more vnsafe is it in the most important businesses of our soules to trust the opinions and reports of others Those eares and eyes are ill bestowed that doe not serue to choose and iudge for their owners When we come to a rich treasure we need not be bidden to carie away what wee are able This wise Lady as she came farre for knowledge so finding the plenty of this veine she would not depart without her full lode there was nothing wherein shee would leaue her selfe vnsatisfied she knew that she could not euery day meet with a Salomon and therefore she makes her best vse of so learned a Master Now she empties her heart of all her doubts and fils it with instruction It is not good neglecting the opportunities of furnishing our soules with profitable with sauing knowledge There is much wisedome in mouing a question well though there bee more in assoiling it What vse doe we make of Salomons Teacher if sitting at the feet of Christ we leaue our hearts either ignorant or perplexed As if the errand of this wealthy Queene had been to buy wisedome she came with her Camels laden with gold and precious stones and rich odours Though to a mighty King she will not come to schoole empty-handed If she came to fetch an inualuable treasure she finds it reason to giue thankes vnto him that kept it As hee is a foole that hath a price in his hand to get wisedome and wants an heart So is hee vnthankfull that hath an heart to get wisedome and hath no price in his hand A price not counteruailable to what hee seekes but retributorie to him of whom hee seekes How shamefull is it to come alwaies with close hands to them that teach vs the great mysteries of saluation Expectation is no better then a kinde enemy to good deserts Wee leese those obiects which we ouer-looke Many had been admired if they had not been ouer-much befriended by fame who now in our iudgement are cast as much below their ranke as they were fore-imagined aboue it This disaduantage had wise Salomon with this stranger whom rumour had bid to looke for incredible excellencies yet so wonderfull were the graces of Salomon that they ouercame the highest expectation and the liberallest beliefe So as when she saw the architecture of his buildings the prouisions of his tables the order of his attendants the religion of his sacrifices she confessed both her vniust incredulitie in not beleeuing the report of his wisedome and the iniurie of report in vnderstanding it I beleeued not the words till I came and mine eyes had seene it and loe the one
preponderate light falshood in a thousand Euen King Ahab as bad as hee was kept tale of his Prophets and could giue account of one that was missing There is yet one man Michaiah the sonne of Iudah by whom we may inquire of the Lord but I hate him for hee doth not prophecy good concerning me but euill It is very probable that Michaiah was that disguised Prophet who brought to Ahab the fearefull message of displeasure and death for dismissing Benhadad for which he was euer since fast in prison deepe in disgrace Oh corrupt heart of selfe condemned Ahab If Micaiah spake true to thee how was it euill If others said false how was it good and if Micaiah spake from the Lord why dost thou hate him This hath wont to bee the ancient lot of Truth censure and hatred Censure of the message hatred of the bearer To carnall eares the message is euill if vnpleasing and if plausible good If it be sweet it cannot be poison if bitter it cannot be wholsome The distemper of the receiuer is guilty of this mis-conceit In it selfe euery truth as it is good so amiable euery falshood loathsome as euill A sicke palate cries out of the taste of those liquors which are well allowed of the heathfull It is a signe of a good state of the soule when euery verdure can receiue his proper iudgement Wise and good Iehosaphat disswades Ahab from so hard an opinion and sees cause so much more to vrge the consultation of Michaiah by how much hee findes him more vnpleasing The King of Israel to satisfie the importunitie of so great and deare an allie sends an Officer for Michaiah He knew well belike where to finde him within those foure walls where vniust cruelty had disposed of that innocent Seer Out of the obscuritie of the prison is the poore Prophet fetcht in the light of so glorious a Confession of two Kings who thought this Conuocation of Prophets not vnworthy of their greatest representation of State ad Maiestie There he finds Zedekiah the leader of that false crue not speaking only but acting his prediction Signes were no lesse vsed by the Prophets then words this arch-flatterer hath made him bornes of iron the horne is forceable the iron irresistible by an irresistible force shall Ahab push the Syrians as if there were more certaintie in this mans hands then in his tongue If this son of Chenaanah had not had a forehead of brasse for impudency and a heart of Lead for flexiblenesse to humors and times he had neuer deuised these horns of iron wherewith his King was goared vnto blood Howsoeuer it is enough for him that he is beleeued that he is seconded All the great Inquest of these Prophets gaue vp their verdict by this foreman not one of foure hundred dissented Vnanimitie of opinion in the greatest Ecclesiasticall assemblies is not euer an argument of truth There may be as common and as firme agreement in error The messenger that came from Michaiah like a carnall friend sets him in a way of fauour tels him what the rest said how they pleased how vnsafe it would bee for him to varie how beneficiall to assent Those that adore earthly greatnesse thinke euery man should dote vpon their Idols and hold no termes too high their ambitious purchases Faithfull Micaiah scornes the motion he knows the price of the word and contemnes it As the Lord liueth what the Lord saith vnto me that will I speake Neither feares nor fauours can tempt the holily resolute They can trample vpon dangers or honors with a carelesse foot and whether they be smiled or frowned on by the great dare not either alter or conceale their errand The question is moued to Micaiah He at first so yeelds that he contradicts yeelds in words contradicts in pronunciation The syllables are for them the sound against them Ironies deny strongest in affirming and now being pressed home he tels them that God had shewed him those sheepe of Israel should ere long by this meanes want their Shepheard The very resemblance to a good Prince had beene affectiue The sheepe is an helplesse creature not able either to guard or guide it selfe all the safety all the direction of it is from the keeper without vvhom euery curre chases and werries it euery tracke seduceth it Such shall Israel soone bee if Ahab bee ruled by his Prophets The King of Israel doth not beleeue but quarrell not at himselfe who had deserued euill but at the Prophet who foresignified it and is more carefull that the King of Iuda should marke how true he had fore-told concerning the Prophet then how the Prophet had fore-told concerning him Bold Micaiah as no whit discouraged with the vniust checks of greatnesse doubles his prediction and by a second vision particularizeth the meanes of this dangerous errour Whiles the two Kings sate maiestically in their Thrones hee tels them of a more glorious Throne then theirs whereon he saw the King of Gods sitting Whiles they were compassed with some hundreds of Prophets thousands of Subiects and Souldiers he tels them of all the host of heauen attending that other Throne Whiles they were deliberating of a war he tels them of a God of heauen iustly decreeing the iudgement of a deadly deception to Ahab This decree of the highest is not more plainly reuealed then expressed parabolically The wise and holy God is represented after the manner of men consulting of that ruine which hee intended to the wicked King of Israel That increated and infinite wisdome needs not the aduice of any finite and created powers to direct him needs not the assent and aid of any spirit for his execution much lesse of an euill one yet here an euill spirit is brought in by way of vision mixt with parable profeting the seruice of his lie accepted imployed successefull These figures are not void of truth The action and euent is reduced to a decree the decree is shadowed out by the resemblance of humane proceedings All euill motions and counsells are originally from that malignant Spirit That euill spirit could haue no power ouer men but by the permission by the decree of the Almighty That Almighty as he is no Author of sin so he ordinates all euill to good It is good that is iust it is iust that one sinne should be punished by another Satan is herein no other then the executioner of that God who is as far from infusing euill as from not reuenging it Now Ahab sees the ground of that applauded consent of his rabble of Prophets one euil spirit hath no lesse deceiued them then they their master he is one therefore he agrees with himselfe he is euill therefore both he they agree in deceit Oh the noble and vndanted spirit of Micaiah neither the Thrones of the Kings nor the number of the Prophets could abate one word of his true though displeasing message The King of Israel shall heare that he is mis-led by lyers they
the whole life is exercised 25 To liue in God is the way not to liue a wearisome life 65 Of Gods being called The Liuing God with a sweet vse of it 705 Our course of life musâ— either allow or condemne vs 1327 Light It was created before the Sunne was 810 A sweet Contemplation of the light ibid. Little Of guiding a little well p. 46 Lot Of him and Sodom 835 Loue T is but base loue to loue for a benefit p. 9 A true note of selfe-loue ibid. It is both a misery and shame to bee a bankerout in loue 31 Three things that a man may loue without exception 51 Loue to God and men 219 Loues strength after reconcilement 856 857 Open defiance is better then false loue 1001 Loue procures truer seruitude then necessitie 1016 Loue cannot bee separated from a desire of fruition 1024 Loue must suffer both fire and Anvill ibid. T is a vaine ambition to seeke to be loued of all 1058 Ionathans loue 1086 A good note of true and false loue 1131 Lust It coÌ„monly ends in loathing 848 Lusts madnesse 854 Lust is quicke-sighted 1138 Lyar His fashion manifestation and punishment 217 Whether we may lie for the promotion of a good cause 946 Lyars behold their pedigree 1198 Lyon His rage against Sampson in that encounter prettily described 999 Where our strength lyes against that Lyon the Deuill 1000 A lesson of thankfulnesse learned from the Lyons carkasse ibid. M MAdnesse he is a rare man that hath not some kind of madnesse in him 143 Magicke It is through the permissioÌ„ of God powerfull 931 Magistrate The Character of a good Magistrate 179 What is required in a Magistrate 231 An excellent patterne for a Magistrate in a troublesome gouernment 919 A speciall note of a good Magistrate 920 A Magistrate his pace in punishment of offenders must be slow and sure 957 Maiestie An impression of Maiestie in lawfull authoritie 904 Malice vid. Enuy of smiling Malice 849 God will euer raise vp secret fauourers to his own among those that are most malicious 853 Malice witty 854 No sinne whose harbour is so vnsafe as that of malice 864 There is no looking for fauour at the hand of malice 893 Malice regards not the truth but the spight of an accusation 921 Malice cares not so much for safety as for conquest 931 Malice in a wicked heart is the King of passions 965 Their malice hastens their destruction ibid. Malicious wickednesse of all others shall neuer goe without paiment 1073 Truth and Iustice hath no protection against malice 1087 The malicious like him that hath the Iaundis 1089 Malice hid doth but lurke for opportunitie 1147 Malice will euer say the worst 1288 Man The contemplation of his Creation 813 The description of him ad partes ibid. By his internall parts ib. c. Manhood Of sinfull manhood 338 339 Marina Of it and Quailes 886 Marinaâ— how many wayes a Miracle 889 The difference betweene the true and typicall Manna ibid. Manoâ—h Many things of him 996 997. c. Marahâ— waters 883 Mariage An apologeticall discourse of the mariage of Ecclesiast call persons 297 A question of separation of a maried couple with ioynt-consent whether lawfull 377 Whether the Church of England maketh mariage a Sacrament 587 Of Ministers mariage whether lawfull 721 Those that are vnequally yoaked may not looke euer to draw one way 869 They seldome prosper 914 Sampsons mariage 998 Not without the consent of his Parents ibid. His Parents expostulation of his motion of mariage with a Philistim ibid. Of an euen cariage in the case of mariage both of the Parents and Children 999 another expostulation about the lawfulnesse of Sampsons mariage ibid. His woe that is maried to a Philistim or vnequally yoaked 1001 Slight occasions may not breake off the knot of mariage-loue 1002 Not by imaginations but by proofes ibid. Of disparietie of Religion in mariage 1021 God owes shame to such as will be making matches betwixt himselfe and Belial 1044 Mariage made a plot for mischiefe 1088 The bonds of mariage how strong they should be 1090 A picture of those mariages that are made for money not for the Man 1102 Those mariages were well made wherein vertues are matched and happinesse is mutuall 1106 The mariage in Cana. 1202. The happinesse of that wedding which Christ is at ibid. The mariage that wee are all inuited vnto 1203 Martyrs their vndauntednesse 436 Mary vid. Virgin 436 Masse concerning it 658 Masters what they must be 243 Matthew He is called 1290 Described 1291 Meanes It without God cannot helpe but God without it can p. 12 That a mans mind should be to his meanes expressed by sweet similies 59 Small and vnlikely meanes shall preuaile where God hath appointed an effect 847 The meanes must bee vsed with faith 889 To seeke the second meanes without the first is a token of a false faith 891 Prayer without meanes is but a mockery of God 894 Wee must not looke for immediate redresse from God but rather by meanes 901 Meanes can doe nothing without God 951 In humane things but not in diuine is good to looke to the meanes 972 Small meanes shal set forward that which God hath decreed 1080 The meanes nothing without Gods blessing 1194 Meat of milke and strong meat 145 146 Meditation It must bee continued p. 1 The benefit and vses of meditation 105 Its descriptions and kinds ibid. Of extemporall meditations 106 Cautions in them ibid. Of deliberate meditation 107 The hill of meditation may not be climbed with a prophane foot ibid. His qualities therefore are prescribed 108 109 Of other circumstances of meditation as the place and time 110 Gesture of the bodie and the subiect 111 Of its order entrance and proceeding 112 113 The Scale of meditation 114 with many excellent things a pag. 114 ad 125 A meditation of death 126 Or the heart inured to meditation 141 Three things wherein Gods mercie abundantly appeared to vs. ibid. c. Mediocritie That is safest and firmest 1107 Mephibosheth Of him Ziba 1131 His humilitie 1132 A pretty pitying of Mephibosheth ibid. Mercy vid. Compassion the infinite sweetnesse of Gods mercy shadowed 8 Mercy what it doth 220 Who offends against it ibid. Gods mercies to Israel and England exactly numbred and sweetly parallel'd 478 479 We can looke no way but that we shall meet with and behold and embrace mercie 706 Gods Maiestie seene of his sonnes in his mercy 871 Gods great mercy to murmurers set forth 887 The vse that Gods seruants should make of his mercies towards their his enemies the wicked 887 Mercie must not hearten vs to sinning 900 An excellent example of mercy that may keepe any from despaire 946 It is a curse mercy that opposeth Gods mercy 953 A true property of mercy to bee most fauourable to the weakest 1029 Mercy drawes more teares from Gods friends then iudgements doe from his enemies 1051 It is good to take all occasion of
it bee easie or obscure 616 Whether all men may or must reade the scriptures 617 Whether the scriptures depend on the authority of the Church 618 Concerning the Cannon of scripture 653 Of its insufficiencie 654 And authoritie 655 They that wrest the scriptures see of what race they come 1197 Scornes They with taunts are the best answeres for serious Idolatry 1338 Sea Euery affection is the good mans Red Sea 883 Seasonablenesse It is best in all things 137 138 Secrets How to doe in holding and disclosing them 28 To whom to reueale a great secret ibid. et in finem Hee that doth not secret seruice with delight doth but counterfeit his publike 144 A note of sinnes secresie 954 The hope of secresie what it doth with sinners 955 Secresie the cause of corruption 970 Great mens sins are seldome secret 1140 Security secure mindes neuer startle till God comes home to their senses 931 The most secure heart hath its flashes of feares 951 Wee can neuer bee secure in the strongest places that are without God ibid. The worldlings security laid out in Iaels entertainment of Sisera 974 The close bordering of securitie and ruine 1005 Security and presumption euer attend at the threshold of ruine 1043 Sedition Pride is its ground 914 Selfe Men that cannot endure to examine themselues are like vnto the Elephant 23 None hurt vs so much as we doe our selues 37 Of condemning others in that of which wee are faultie our selues 58 Wee should know our selues ibid. Not to loue our selues before the publike-good 976 Selfe-loue doth sometimes borrow the face of true zeale 1121 Selfe-conceipt He that hath it is a foole 16 It makes a man vnreasonable 914 Selling A rule in buying and selling 697 Separation and Saparatists vide Brownists Their iniury to the Church and censure with aduice 315 A disswasion from separation 389 The kinds of separation and which is iust 552 The antiquity of separation 553 What separation is to be made in Churches in their planting or restauration 555 What separation the Church of England hath made 556 573 576 577 578 The maine grouÌ„ds of separation 574 Separation from the world how required 600 The issue of separation 607 Serpent he was seene in Paradise much more in our corruption 816 Of the brazen serpent 928 The application of that serpent 930 Seruant The freedome of Gods seruants 9 Many weare Gods cloth that are none of his seruants 50 Seruants what they must be 243 To bee Gods seruant is an high style 477 The happinesse of seruants that haue vertuous Masters 1110 A good thing to haue faithfull seruants 1386 Seruice The homeliest seruice in an honest calling with conscience to the commandement of God shal be crowned 137 He that doth not secret seruice with delight doth but counterfeit his publike 144 Feare and seruice must goe together 474 Our seruice must be grouÌ„ded on feare 476 What the life of seruice is ibid. Seruice briefly described ib. Sinne makes God to serue vs. 476 477 How men cozen themselues in doing seruice to Satan 477 Gods seruice must bee true and totall ibid. The voluntary seruice of the wicked is often more painfull then the duties enioined by God 1066 A religious seruice must partake of feare and ioy 1295 Seruice-booke Whether ours be made an Idol 584 Shamelesse they that once breake the bonds of modesty grow euen shamelesse in their sinnes 938 Sheba Of her Salomon 1270 Shebae His rebellion 1240 Shemei of him and his cursing 1231 His execution 1261 Shunamite of the Shunamitish woman 1378 Sight the sight or beholding of sinners how it infects 901 Silence Its prayse 63 Simon he is called 1199 His humility rewarded with an Apostleship 1201 Sinne its power 7 No sinne small 24 A most thanklesse office to be a man Pandor vnto sinne 49 Sinne hath commonly beene accounted to haue two roots Loue and feare 51 Since sinne came in wee are sent to the silliest to learne our duty 54 Sinne is sometimes an euill and a punishment 65 Sollicitations to sinne remedied 79 It is seldome seene that all affect all sinnes 136 Its vse 137 Remedies against sinne and meanes to auoyd it 386 Sinne makes God to serue vs. 476 477 It makes a forfeiture of all fauours 484 No sin but hath punishment ibid. 485 Of hiding and shifting off sinne 505 Of giuing foule sinnes fine names ibid. The distinction of veniall and mortall sinnes 652 Sinne paid home in its owne coyne 846 What difference God puts between sinnes of wilfulnesse and infirmitie 851 One sinne commonly made a vayle for another 853 He that would bee free from the acts of sinne must fly the occasions ibid. Sinnes shamelesnesse ibid. c. Grosse sinnes cannot preiudice the calling of God 900 Foule sinnes seeke faire pretences as is instanced in the Golden Calfe 901 No sinne so vnnaturall but that the best is subiect vnto without God 914 Behold a circle of sinnes and iudgements 925 Sinne is no lesse crafty then Satan 937 Wee must stop the beginnings of sinne ibid. As the sinnes of great men are exemplary so are their punishments 937 Those that haue once past the bounds of modesty they grow shamelesse in their sins 938 Whether wee may sinne for for the promotion of a good cause 946 A note for sinnes secresie 954 It is to no purpose to pray against punishment whilest the sinne remaines 955 Sinnes round circle 970 Gods iustice makes one sinne the punishment of another 971 Sinnes not afflictions argue Gods absence 977 Sinne is steepe and slipperie 1006 All sinnes haue power to befoole a man 1006 Sinnes wages 1018 Where it is suppressed it will rise but where it is encouraged it will tyrannize 1019 Our sinne doth not only strip vs of our hope in earth but heauen also 1064 Sinne beâ—ots the wisest 1075 Sinne a good heart how easily stayed from sinne and how glad to be crossed in ill purposes 1104 Sinne is not acted alone 1138 Sinnes deceit 1140 Great mens sins are seldome secret ibid. How easily wee get into it how hardly out of it 1143 In that that a man sinneth in that is he punished 1144 How God censures sinnes 1246 Where euer sinne is Satan is 1186 Sinner hee is like the Larke in stooping at a feather whilest he is caught of the Fouler 26 A sinner so foule as that hee is halfe a Beast halfe a Deuill 39 So is his Pandor 49 The sottishnesse of wilfull sinners 530 Sinners oft paid home in their owne coyne 846 One sinner how pernicious to thousands 954 Nothing so worthy of pitie as the sinners peace 1006 It must be a strong euidence that must make a sinner conuict himselfe 1061 Nothing but violence can perswade a resolued sinner 1146 Two chaines fit for outragious sinners 1294 Singularitie A disswasion from the affectation of it â—95 Sisera and Iael 973 Of Sisera's entertainment with Iael 974 Slandâ—rer His exercise and entertainment 217 Sloth Its character 192 The properties
and danger of it 222 Small A true note of a false heart is to bee nice in small matters and negligent in great 147 Societie Christian society how good 15 Our behauiour in society and priuacie 30 31 An inconstant man vnfit for societie 36 Solitarinesse How dangerous 15 The benefit of it 296 No cause hath he to bee solitarie that hath God with him 976 An help to the speed of temptation 1192 Sorrow How to bee well resolued in sorrow 16 Of the sorrow not to bee repented of 301 Against sorrow for worldly crosses 309 Soule Gods and the worlds profer for the soule compared 52 Our carelesnesse for our soule set downe 437 Spa Described to bee more wholesome then pleasant and more famous then wholesome 282 Speech The praise of a good speech 10 A good thing to inure youth to good speech 11 The censure of much speech and little wit 12 Not what or how so much as the end of a mans speeches are to be considered 145 Spirit It is good to try the spirits 1112 Spirituall spirituall things how soueraigne or hurtfull 1046 State Where the temporall and spirituall state combine not together see what followes 1062 Strife There are three things that wise and honest men neuer striue for 27 Subiect His duty to Prince and fellow subiects 233 234 The close relation betweene Prince and subiect 1117 The Soueraigne is smitten in his subiect 1259 Successe We must not measure our spirituall successe by our owne power c. 917 Good successe oft lifts vp the heart with too much confidence 955 The custome of successe what it doth in sinne 1007 Suffer In suffering euill wee must not looke to second causes 26 Suggestions It is more safe to keepe our selues out of the noise of suggestions then to stand vpon our power of deniall 1007 Sunne Of its standing still at Iosua's prayer 967 Superfluitie The affectation of it what 141 Nothing seemes so superfluous as religious duties 865 Superstition Its character 198 What it doth 900 It is deuotions ape 1047 How iniurious to God 1117 Superstition how it befooles men 1354 Suspition Charitie it selfe when it will allow suspition 958 Where it is good to bee suspitious 972 Suspition is quick-â—ighted 1144 Swine What swine the Deuill enters into 1302 T TAbernacle Sweet allusions of the Tabernacle with heauen 467 Tamar Of her and Ammon 1144 Her bewailing her virginitie 1146 Teachers The sinnes of Teachers are the teachers of sinne 1061 Teares Obseruations of them 135 That here our eyes are full of teares 462 How precious 463 The world full of causes of weeping 464 Temperance In diet words actions and affections 223 Temple Both the Tabernacle and it were resemblances of the holy Church of God 467 The Temple abused to Idolatry whether it may bee vsed to Gods seruice 593 Of their founders and furnishers ibid. The state of the Temple and our Church in resemblance 597 It is good comming to the Temple howsoeuer 870 There is now no Christian but is a Temple 1175 The building of the Temple 1266 Foure Temples to be seen in that one 1268 The resemblances of it with the Temple of our body 1268 1269 Temporals they are all troublesome 47 Temptations they are more perillous in prosperity then in aduersity 13 Those temptations are most powerfull which fetch their force from pretence of Religious obedience 1100 Christs temptation 1191 Strong temptation is a signe of sound holinesse ibid. The Deuils boldnes in tempting Christ ibid. Solitarinesse a great helpe to it 1192 In euery temptation there is appearance of good 1193 Satans motiue in the temptation of Christ worse then his motion ibid. 1194 No place left free from his temptations 1198 No temptation so dangerous as that which comes vnder the vaile of holinesse 1320 Tempter hee that would alwaies be our tormenter cares but sometimes to bee our tempter 1294 Testaments the maruellous accordance betweene the two Testaments 896 Thank-fulnesse we can neuer do though for a thankefull man 866 A true token of a thankefull heart 1032 Throne what it signifies 465 Thoughts good thoughts make but a thorow are in the wicked 874 Time its pretiousnesse and reasons of redeeming it 48 What to doe that time may neither steale on vs nor from vs. 60 Our wisdome in taking times for ought we doe 474 1051 Tongue the tongues and hearts correspondence 38 The tongue will hardly leaue that which the heart is enured to 149 A foule tongue punished with a foule face 915 Innocency no shelter for an euill tongue 921 How should men bee hypocrites if they had not good tongues 1048 Of the threefold vse of the tongue 1287 Traditions the Papists and Pharisees parallel in matter of traditions 413 Traffique 697 Tranquility vide Quietnesse Trauells aduice therein with the description of some mens ends therein 288 Two occasions of trauel 669 Youth not so fit for trauell as some thinke 670 Of too much speed in sending them forth 671 Early trauell and early rising compared in 3 things 672 What the trauels of our Gentry robs them of 674 675 Trauell for table-talke censured 676 The Trauellers stake for the goodly furniture of his Gentry 678 The trauellers entertainmeÌ„t in popish places 680 What by trauell men get for manners 685 A suit to his Soueraigne and the gentry in this thing 686 Transubstantiation concerning it 656 Treachery what it doth 280 Truth the Churches happinesse when truth and peace kisse each other 6 Diuine truth is most faire and scorneth to borrow beauty 139 Truth in words 217 Truth in dealings with its practice and reward 218 Truth within keeps the wals without 281 The veine wherein truth lies 516 Not bought with ease ibid. It is of an high rate 517 Why men tho doe not so much as câ—eapen it ibid. It is excellent alwayes thoÌ„ the issue be distastfull 518 It stands not more in iudgement then in affection ibid. Of petty chapmen which sell truth for trifles 519 How neere truth and falsehood meet together 933 Truth is not afraid of any light 1060 Truth how it may be concâ—aled though not denied 1077 1078 Truth must not be measured by the poll 1361 Truths lot ibid. V VAine-glory Its Character 294 Valiant the character of a valiant man 176 All valour is cowardise to that which is built vpon religion 1136 Vengeance Gods vengeance when it is hottest it maketh differences of men 921 vide Reuenge No strength can keep sinners for Gods vengeance 951 God hath more wayes for vengeance then he hath creatures 967 Small comfort in the delay of vengeance 1074 Vengeance against rebels may sleepe but cannot die 1263 Vertue euery vertuous action hath a double shadow glory and enuy 57 Vertue not lookt vpon alike with all eyes 853 Euery vertue a disgrace when euery vice hath a title 865 Those men are worse then deuils that hate men for vertue 1023 Vertue what great riches it is 1027 Vestals Prettily described 281 Vice Euery vice hath a title
that led them about in forty yeares iourney thorow the Wildernesse yet now leades them the neerest cut to Iericho He will not so much as seeke for a Foord for their passage but diuides the waters What a sight was this to their heathen aduersaries to see the waters make both a lane and a wall for Israel Their hearts could not choose but be broken to see the streames broken off for a way to their enemies I doe not see Ioshua hasting thorow this channell as if hee feared lest the Tide of Iordan should returne but as knowing that watery wall stronger then the wals of Iericho he paces slowly And lest this miracle should passe away with themselues he commands twelue stones to be taken out of the channell of Iordan by twelue selected men from euery Tribe which shall be pitched in Gilgal and twelue other stones to be set in the midst of Iordan where the feet of the Priests had stood with the Arke That so both land and water might testifie the miraculous way of Israel whiles it should bee said of the one These stones were fetcht out of the pauement of Iordan of the other There did the Arke rest whiles we walked dry-shod thorow the deepes of Iordan Of the one Iordan was once as dry as this Gilgal Of the other Those waues which drowne these stones had so drowned vs if the power of the Almighty had not restrained them Many a great worke had God done for Israel which was now forgotten Ioshua therefore wil haue monuments of Gods mercy that future Ages might be both witnesses and applauders of the great workes of their God Of the Siege of Jericho IOshua begins his warres vvith the Circumcision and Passeouer Hee knew that the way to keepe the blood of his people from shedding was to let out that Paganish blood of their vncircumcision The person must be in fauour ere the worke can hope to prosper His predecessor Moses had like to haue beene slaine for neglect of this Sacrament when hee went to call the people out of Egypt he iustly feares his owne safety if now he omit it vvhen they are brought into Canaan vve haue no right of inheritance in the spirituall Canaan the Church of God till vvee haue receiued the Sacrament of our matriculation So soone as our couenants are renued with our Creator wee may well looke for the vision of God for the assurance of victory What sure worke did the King of Iericho thinke he had made hee blocked vp the passages barred vp the gates defended the wals and did enough to keepe out a common enemy If we could doe but this to our spirituall aduersaries it were as impossible for vs to be surprised as for Iericho to be safe Me thinkes I see how they called their councell of warre debated of all meanes of defence gathered their forces trained their souldiours set strong guards to the gates and wals and now would perswade one another that vnlesse Israel could fly into their City the siege was vaine Vaine worldlings thinke their Rampiers and Barricadoes can keepe out the vengeance of God their blindnesse suffers them to looke no further then the means The Supreme hand of the Almighty comes not within the compasse of their feares Euery carnall heart is a Iericho shut vp God sets downe before it and displayes mercy and iudgement in sight of the wals thereof It hardens it selfe in a wilfull securitie and faith Tush I shall neuer be moued Yet their courage and feare fight together within their wals within their bosomes Their courage tels them of their owne strength their feare suggests the miraculous successe of this as they could not but thinke inchanted generation and now whiles they haue shut out their enemy they haue shut in their owne terror The most secure heart in the world hath some flashes of feare for it cannot but sometimes looke out of it selfe and see what it would not Rahab had notified that their hearts fainted and yet now their faces bewray nothing but resolution I know not whether the heart or the face of an hypocrite be more false and as each of them seekes to beguile the other so both of them agree to deceiue the beholders In the midst of laughter their heart is heauy who would not thinke him merry that laughs Yet their reioycing is but in the face who would not think a blasphemer or prophane man resolutely carelesse If thou hadst a window into his heart thou shouldest see him tormented vvith horrors of conscience Now the Israelites see those walled cities and towers whose height was reported to reach to heauen the fame whereof had so affrighted them ere they saw them and were ready doubtlesse to say in their distrust Which way shall wee scale these inuincible fortifications what ladders what engines shall we vse to so great worke God preuents their infidelity Behold I haue giuen Iericho into thine hand If their wals had their foundations laid in the center of the earth If the battlements had been so high built that an Eagle could not soare ouer them this is enough I haue giuen it thee For on whose earth haue they raised these castles Out of whose treasure did they digge those piles of stone Whence had they their strength and time to build Cannot he that gaue recall his owne O ye fooles of Iericho what if your wals be strong your men valiant your leaders skilfull your King wise when God hath said I haue giuen thee the Citie What can swords or speares doe against the Lord of Hosts Without him meanes can doe nothing how much lesse against him How vaine and idle is that reckoning wherein God is left out Had the Captaine of the Lords host drawne his sword for Iericho the gates might haue been opened Israel could no more haue entred then they can now be kept from entring when the wals were falne What courses soeuer we take for our safety it is good making God of our side Neither men nor deuils can hurt vs against him neither men nor Angels can secure vs from him There was neuer so strange a siege as this of Iericho Here was no mount raised no sword drawne no engine planted no Pioners vndermining Heere vvere trumpets sounded but no enemy seen Here were armed men but no stroke giuen They must vvalke and not fight seuen seueral dayes must they pace about the wals which they may not once look ouer to see what was within Doubtlesse the inhabitants of Iericho made themselues merry with this sight When they had stood six daies vpon their wals beheld none but a walking enemy What say they could Israel finde no walke to breathe them vvith but about our wals Haue they not trauelled enough in their forty yeares Pilgrimage but they must stretch their limmes in this circle Surely if their eyes were engines our wals could not stand wee see they are good footmen but when shall vve try their hands What doe these vaine men thinke
Iericho will be won with looking at Or doe they onely come to count how many paces it is about our City If this be their manner of siege we shall haue no great cause to feare the sword of Israel Wicked men thinke God in iest when he is preparing for their iudgement The Almighty hath vvayes and counsels of his owne vtterly vnlike to ours vvhich because our reason cannot reach we are ready to condemne of foolishnesse and impossibilitie With vs there is no way to victory but fighting and the strongest caries the spoyle God can giue victory to the feet as well as to the hands and when he will makes weaknesse no disaduantage What should we doe but follow God through by-wayes and know that he will in spight of nature lead vs to our end All the men of warre must compasse the Citie yet it was not the presence of the great warriours of Israel that threw down the wals of Iericho Those foundations were not so slightly laid as that they could not endure either a looke or a march or a battery It was the Arke of God whose presence demolished the wals of that wicked City The same power that draue backe the waters of Iordan before and afterwards laid Dagon on the floore cast down all those forts The Priests beare on their shoulders that mighty engine of God before which those wals if they had beene of molten brasse could not stand Those spirituall wickednesses yea those gates of hell which to nature are vtterly inuincible by the power of the Word of God which he hath committed to the cariage of his weake seruants are ouerthrowne and triumphed ouer Thy Arke O God hath beene long amongst vs how is it that the wals of our corruptions stand still vnruined It hath gone before vs his Priests haue caried it wee haue not followed it our hearts haue not attended vpon it and therefore how mighty soeuer it is in it selfe yet to vs it hath not been so powerfull as it would Seuen dayes together they walkt this round They made this therefore their Sabbath-dayes iourney and who knowes whether the last and longest walke which brought victory to Israel were not on this day Not long before an Israelite is stoned to death for but gathering a few sticks that day Now all the host of Israel must walke about the wals of a large and populous City and yet doe not violate the day Gods precept is the rule of the iustice and holinesse of all our actions Or was it for that reuenge vpon Gods enemies is an holy worke and such as God vouchsafes to priuiledge with his owne day Or because when we haue vndertaken the exploits of God he will abide no intermission till we haue fulfilled them Hee allowes vs to breathe not to breake off till we haue finished It had been as easie for God to haue giuen this successe to their first dayes walke yea to their first pace or their first sight of Iericho yet he will not giue it vntill the end of their seuen dayes toyle It is the pleasure of God to hold vs both in worke and in expectation And though hee require our continuall indeuours for the subduing of our corruptions during the sixe dayes of our life yet we shall neuer find it perfectly effected till the very euening of our last day In the meane time it must content vs that we are in our walke and that these wals cannot stand when wee come to the measure and number of our perfection A good heart grones vnder the sense of his infirmities faine would be rid of them and striues and prayes but when hee hath all done vntill the end of the seuenth day it cannot be If a stone or two moulder off from these wals in the meane time that is all but the foundations will not be remoued till then When we heare of so great a designe as the miraculous winning of a mighty City who would not looke for some glorious meanes to worke it when we heare that the Arke of God must besiege Iericho who would not looke for some royall equipage But behold â—here seuen Priests must go before it with seuen Trumpets of Rams horns The Israelites had trumpets of siluer which God had appointed for the vse of assembling and dissoluing the Congregation for warre and for peace Now I doe not heare them called for but in stead thereof Trumpets of Rams hornes base for the matter and not loud for sound the shortnesse and equall measure of those instruments could not afford either shrilnesse of noise or variety How meane and homely are those meanes which God commonly vses in the most glorious workes No doubt the Citizens of Iericho answered this dull alarum of theirs from their wals with other instruments of lowder report and more martiall ostentation and the vulgar Israelites thought We haue as cleare and as costly trumpets as theirs yet no man dares offer to sound the better when the worse are commanded If we finde the ordinances of God poore and weake let it content vs that they are of his owne choosing and such as whereby he will so much more honour himselfe as they in themselues are more inglorious Not the outside but the efficacie is it that God cares for No Ramme of iron could haue been so forceable for battery as these Rams horns For when they sounded long and were seconded with the shout of the Israelites all the walls of Iericho fell downe at once They made the Heauen ring with their shout but the ruine of those wals drowned their voice and gaue a pleasant kinde of horrour to the Israelites The earth shooke vnder them with the fall but the hearts of the Inhabitants shooke yet more many of them doubtlesse were slaine with those walles wherein they had trusted A man might see death in the faces of all the rest that remained who now being halfe dead with astonishment expected the other halfe from the sword of their enemies They had now neither meanes nor will to resist for if onely one breach had beene made as it vses in other sieges for the entrance of the enemy perhaps new supplyes of defendants might haue made it vp with their carkasses but now that at once Iericho is turned to a plaine field euery Israelite without resistance might runne to the next booty and the throats of their enemies seemed to inuite their swords to a dispatch If but one Israelite had knockt at the gates of Iericho it might haue been thought their hand had helped to the victory Now that God may haue all the glory without the show of any riuall yea of any meanes they doe but walke and shout and the walls giue way He cannot abide to part with any honour from himselfe As hee doth all things so he would be acknowledged They shout all at once It is the presence of Gods Arke and our conioyned prayers that are effectuall to the beating downe of wickednesse They may not shout till they be