their companie so to fauour their vices though our owne behaviour doth differ from theirs this kinde of associating I say with them doe I disswade from For q Sicut a sâ—cietate malorum non abhorret ita minimè mirum erit si poenae quoque eoruÌ„ particeps efficietur Id. ibid. if wee doe not thus abhorre shun their company if wee be without shade in the day of their misery what wonder wil it be Are swaggerers swearers gamesters gibers and other kindes of wicked persons thy onely mates the chiefe companions thou takest delight in and yet thinkest thou to escape in the perillous times Thou deceivest thy selfe I tell thee r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nyssâ— de Virg. c. 4. p. 56. hee cannot escape the sulphurious showre of brimstone and fire that loues to dwell amongst the men of Sodome Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ibid. neither can he shake off the bands of Egypt that doth not forsake the land of Egypt what companie Iudgement findes thee glued to accordingly will it seize vpon thee Be not therefore found in the companie of the proud for so David and Salomon doe call the wicked t Psal 94. 2 Psal 119 21 51.78.12â— Pro 8.18 Ch. 13.10 Ch 15.25 mingle not thy selfe with this dust this chaffe u Psal 2.4 this stubble * Mal. 4. For x Ob hoc quoque supeâ—bos fuge neforas duÌ„ illis iungeris cum ipsi simul turbine diuinae vindicta inuoluaru Marul 〈…〉 if thou doest assure thy selfe that when the whirle-winde of Gods wrath doth surprise THEM it will winde THEE in for companie and which way canst thou escape it 2. Branch of the 1. Speciall â— Rule with its â— particulars Secondly as from the sinners against whom so likewise from the sinnes for which tribulation commeth must wee withdraw our selues And this is done three wayes First by mourning for those sinnes Secondly by not acting them Thirdly by keeping our selues from being any way accessary vnto them 1. Mourning Flere etiam debemus populorum peccata quasi nostra vuluera Aug. ad frat in Erem Ser. 11. A. Quotidie fleas peccata quae commisisti quae committere proximos videas Id. ibid. First wee must mourne for the abhominations of the times that the Land is so vnthankefull that most sorts are so sinfull that the Word is so contemned that the offers of grace are so dispised the mercies of God so abused the Sabbaths so prophaned fawning Parasites so much respected y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aster Hom. de Oecon. Iniq. pag. 25. afflicted Ioseph so little regarded great mens vices so bepainted and by swearing lying slandering and every way else the tongue abused that there is so much Idolatry luxurie security and all manner of vanitie amongst vs it must goe to our hearts and grieue our soules This is another way to get vnder Gods wing and to be protected in the dayes of danger I trembled saith Habbacuk that I might rest in the day of trouble z Hab. 3.16 Ieremie mourned for the sinnes of Ierusalem a Ier. 14.17 and how well fared Hee for that in the Land of Babylon Whereas the Iewes who mourned not lay naked and open to the Babylonians furie HE good man b Ier. 39.11 c. was couered from the dint of their cruelty and was very well provided for in a very evill time Thinke on this thou that mournest not for the sinnes of the Land and consider how little cause thou hast to expect protection in the day of destruction vnlesse thy heart soften and thy soule grieue in secret more then yet it doth * 2. Refrayning the acts of sinne Secondly to withdraw our selues from the sinnes of the times we must refraine the practise of them It is no where to be found in the whole booke of God that ever any who delighted to commit such sinnes as haue brought plagues vpon Kingdomes did without repentance escape vntoucht when the plague came or were hid safe vnder the shadow of the Almightie Noah escaped drowning in the evill time that the old world saw but Noah was vpright c Gen. 6.9 did not partake with the world in its corruption and violence Lot escaped burning in the dismall day that Sodome saw but Lot did not liue like the Sodomites d Ier. 40.4 Ieremie escaped chaining in the time of Iudah's captivity but Ieremie refrained his feet from the backsliding steps of the rebellious Iewes Whereas on the contrary neither haue Princes beene covered nor Prophets beene sheltered nor Rich ones protected in such miserable times but haue all gone to ruine when they haue beene found as actors in those evills that occasioned that ruine Zedekiah who was bound in chaines and had his eyes put out e 2 King â—5 7 Ier. 39.7 The Priests and Nobles that were slaine at Riblah f 2 King 25.19.20.21 and the rest of the Iewes that were carryed captiues doe very evidently manifest this Wilt thou goe on in wicked courses make no conscience to shun those sinnes that procure Gods curses and yet make account to shrowd thy selfe vnder Gods wing in the day of his wrath I tell thee thou expectest that which is very vnlikely yea impossible except thou repentest and ceasest to do those deeds of darknesse which as yet thou takest such pleasure and delight in Thirdly 3 Denying consent to sinne or care to keepe our selues vnaccessary thervnto If wee would withdraw our selues from those sinnes that doe prognosticate some generall iudgement and so would be safe wee must no wayes consent nor bee willingly accessarie to those sinnes For as g Nec alienus a crimine cuius consensu licet non a se admissum crimeÌ„ publicè legitur Cypr. Epist 7. l. 2 fol. 32. Assensus enim est participatio Ambros Tom. 5. p. 179. He is as well guiltie of sinne who consenteth to it as He that committeth it so are both h Scimus quod similis poena maneat facientes consentientes Bernard Ser. de Nat. Ioh. Bap. fol. 46. K. committers and consenters worthy of like punishment and as little protection in the evill day can the one looke for as the other Now because a man may be accessary to the sinnes of the times foure wayes 1. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aster Hom. pag. 74. By not stretching out the sword against them nor labouring to restraine them when hee is in place to doe it 2. By k Assentire est si cum possit reprehendere taceat Ambr. in Epist ad Rom. c. 1. To. 5. 179. Est enim consentire silere cuÌ„ arguere possis Bernar. in Ser. de Nat. Bapt. f. 46. K. Miseratio in praedicatore sine iustitiaÌ„ peccandi praestat audaciam Marul Evang l. 6. c. 13 p 314. not preaching the Word against them and fearing to reproue them when hee is called vnto it 3. By l
1. l. 4. contra Iulian c. 3 pag. 70. Who haue a better insight into their estate of misery into the meanes of their recouery then the people of God haue Who haue their wittes better exercised p Heb. 5.14 to discerne of things that differ q Phil. 1. then they Who more cunning then they in making the best choices and matches in refusing the euill and chusing the good euen with Dauid selecting the way of truth r Ps 119.30 Who haue a better forecast for vnmatchable honours for durable treasures and vnspeakeable pleasures then they And are such ones fooles Where are mens eyes What are mens iudgements Were they not fooles themselues had not malice against God and enmitie to the truth blinded besotted them they could not chuse but needes confesse that where such signes of wisedome be there wisedome her selfe hath her seate Let therefore all vnrighteous and irreligious ones be they of the profaner or ciuiller sort learne to repute the Children of God wiser then they haue done and cease to befoole them or else I tell them as the Preaching of the Crosse of Christ is to them that PERISH foolishnes Å¿ 1 Cor. 1 18. that is as the accounting of Gods ordinance of Preaching a foolish thing is a marke of perishing so the befooling of the members of Christ who are in this Text stiled prudent is a fearefull token of damnation For saith Christ himselfe Whosoeuer shall say to HIS brother that is to his neighbour much more to Christ's brother * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THOV FOOLE shall be in danger of hell fire t Mat. 5.22 Vse 2 Secondly Let the meditation of this poynt keepe you that are the Children of God Encouragement to the godly against reproch from being discouraged at the befooling termes wherewithall the Deuills Mimickes and the worldes mock-gods doe abuse you It may be both your persons and profession are brought forth in Showes and Stage-playes where no Villany is wanting u Nihil sermè vel criminum vel flagitiorum eâ—t quod in spectatulis non sit Sal. de Prou. l 6. and there by Satans Apes and Agents exposed to derision It may bee you are not admired nor applauded of the men of the world * Impossibile enimest vt qui aâ—gus aÌ„ et arctaÌ„ virtutis viamambulat mandata sequitur Christs ab omnibus laudetuâ— et in admiratâ—one sit Chrys in Gen. c 6. Hom. 22. for it is impossible you should but rather exploded and disgraced as though you were the veriest fooles that liue yet this need not much trouble you much disquiet you So long as the Lord accountes you wise So long as Hee who knowes you both what you are and what you doe who teacheth you from heauen who hath made you partakers of the wisedome of Christ who hath put his spirit the spirit of wisedome into your inward parts so long as HE I say hath adorned you with this Title of Douâ— like providence of harmeles policie you for your partes are well enough you haue honour enough you haue renowne enough whatsoeuer the world thinkes or sayes of you All their taunts with which they doe befoole you cannot make a flaw in your Title or be a blemish thereunto Profit you they may by the vse you may make of them hurt you they cannot x Quâ—d damni dâ—core hinc nascitur viro quod ab hominibus subsannatur irridetur cuÌ„ is qui finxit corda hominum et intelligit omnia opera eorum praedica eum corona Chrys in Gen. Hom. 22. Nihil autem prudentibus aufert in ò potius consert merdax infamatio maliuolorum Maxent Dialog l. â— c. 1. in Orâ—had 684 y Praeocerpatio I know indeed it is z Neque pâ—ruum est despicerâ— irriâ—emes opprâ—brâ—mes salibus iâ—â—â—ssentes Chrys sup no â—asie matter especially to flesh and blood to brooke and set light by such taunts such obloquies Answ Yet grace and * Tâ—ntum virtatio rebur vt cum impâ—gnatur hostibus fiâ—t potentior Idem ibid vertue hath that power and strength that it can beare and breake through them all and b Anima fortis constantis est oculâ—nt suâ—m intendere ad ilâ—um insopitum oculum ab eo solam gloriam expectare haec despicere nulliusque pili facere huâ— anam laâ—dem â—el conâ—icia sed transire vt vmbras sâ—mnia Chrysost in Gen. Hom. 23. a couragious heart and valorus spirit which lookes at that All-seeing God and expecteth prayse from him alone can easily despise the speeches of euill men not weighing either their prayses or disprayses a rush or an haire Now wee for our partes professe our selues to haue grace to be vertuous oh be wee then so couragious as with Noah c At iustus ille viz Noa non antum decem vigints hoâ—ines sed â—unium homiâ—um naturam tot myriades â—spexit verimise enim erat â—nnes eos ridere â—prehendere â—bsannare â—bacchari c. Id. ibid. that iust one who was not daunted at millions and myriads of reproches to beate downe and keepe vnder all such faynting thoughts and fearefull conceites as this consideration that the world reputes vs fooles may occasion in vs. I am sure d Dominus miâ—ros vocat eos â—ui propter huâ—anam laudeÌ„ â—irtutem nâ—gliâ—unt Id. ib. miserable would your case be if for the shunning of this imputation and for the gaining of mans applause we should neglect holines Better it is a thousand times to be accounted by the world fooles for Gods cause then to haue the wisedome of the world then to be reputed wise in the world and in the meane time to be fooles in Gods account for being enemies vnto him I know â—his hath need of inforcing because there are e Multi non feâ—ntes conuicia ominuÌ„ viginti â—el decem vel â—iam paucoruÌ„â—pplantantur ruunt Chry. 1 Gen c 6. Iom 22. many euen in the profession of Christianitie whom a few such bugge wordes doe scare too much But I must make hast to that which followeth * The second Branch of the â—â—rst part Foreseeth the euill and hideth himselfe * The second Branch subdiâ—ided into two â—articulars Here we haue the Prudent mans taske or Practise in which consider His Prevision Provision or His foresight The fruit of his foresight The former in these wordes foreseeth the euill The latter in these And hideth himselfe * The 1 partiâ—ular in the Branch In the first of these which must first be handled two things offer themselues to our view 1. An act 2. The obiect of that act The Act Foreseeth The obiect or what he foreseeth The euill In the meaning I will ioyne both together And albeit because euery Act is terminated and limited by its obiect the obiect might and not inconueniently be first opened yet in regard of the order which
speake of the famines z 2 King 6.25 Lam. 4.9.10 pestilences a Num. 14.12 2 Sam. 24.15 2 Chron. 7.13 Ier. 21.6 Ezek. 14.21 inuasions by the enemies b Iere. 32.24 Ezek. 38.22 Ezek. 11.3 Ch. 39.33 2 Chro. 6.36 captiuities and the like so often mentioned in sacred Writ that were imminent ouer the people of the Iewes For in that such mischiefes fell vpon them of necessitie they did hang ouer them ere they came All the threatnings of grieuous plagues against that people wheresoeuer you meete with them in the writings of the Prophets great or small you may well refer to this poynt as vnanswerable proofes of the same There is neuer a Chapter in the Lamentations of Ieremy but you shall meete with some such sentence as this IVDAH is gone into Captiuitie c Lam. 1.3 the wayes of SION doe mourne all HER gates are desolate HER Priests sigh d Vers 4. How hath the Lord couered the daughter of SION with a Cloud in his anger and cast to the earth the beautie of ISRAEL e Ch. 2.2 The punishment of the iniquitie of the daughter of MY PEOPLE is greater then the punishment of the sinne of Sodom f Chap. 4.6 The Mountaine of SION is desolate the Foxes walke vpon it g Lam. 5.18 Now in what place of the world were there better people then in Iudah then in Sion It was the place where God himselfe did delight to dwell h Psal 9.12.68.17.132.14 1 Kin. 6.13 yet misery came vpon them and therefore it did hang ouer them Reason Neither is this any groundles Doctrine for why God may be greatly provoked by such a people and so may come to loath them and abhorre them as he was provoked by the tongues and doings of the old Israelites i Isa 3.8 and did abhorre the excellencie of Iacob k Amos. 6.8 But a people which provoke God to anger and whom the Lord abhorreth heauie plagues may hang ouer Ergo c. Vse How iustly doth this reproue a number of iesting and careles people amongst vs who when they heare tell of the euill day and that it is possible for our Land for our Kingdome to be punished to be plagued with some grieuous scourge or other by the Almightie they flout in the sleeue as at some scurilous and ridiculous tale much like the last-dayes Rebells that Peter speakes of Where is the promise of his comming l 2 Pet. 3.3 taking after the sonnes in Law of Lot vnto whom when he told them of the destruction of Sodom he seemed to mocke m Gen. 19.14 as though this were a matter to be iested at to be laughed at I trow the Lord hath begunne with vs alreadie if we could yea if we would see it It is true I confesse our Land may be called the very excellencie of Iacob n Amos. 6.8 of all places in Christendome none in priuiledges especially in that * Magna illa praerogatiua dominica religionis Salu. de Pro. l. 8. p. 271. great priuiledge of true Religion haue gone beyond vs in the abundance of heauenly wisedome in the plentie of holy wise Christians most Countries come behinde vs yet the poynt in hand intimateth that plagues may hang ouer places where Religion and religous ones bee Is it then a sufficient cause of derision to say iudgements may be approching OVR kingdome Foure yeeres agoe the Lord had a wise and vnderstanding people in the Palatinate yet the euill which hath since befallen it was euen at that time imminent ouer it Well THERE iudgement is begunne o 1 Pet. 4.17 where it will stay God knoweth Can WEE onely looke to escape Scot-free Were the naturall branches not spared p Rom. 11.21 and is it impossible for VS a part of the wilde Oliue to be spoyled Had not Gods mercie beene Our Rampart q Mal. 3.8 wee had beene consumed ere this time Cannot God be possibly prouoked amongst Vs Is it not possible for him to abhorre and loath Vs I doubt not but ere I haue done I shall too manifestly declare that it is past the peraduenture or it may be and come to this that God IS prouoked amongst vs IS most strongly incited to detest vs. Wherefore cease thy mocking whosoeuer thou art and this carelesse putting away the euill day from before thine eyes least as now the Word of reproofe meetes with thee so the day of vengeance ouer-takee thee like a snare or a theefe in the night ere thou art aware * 2. Doct. From the 1. particular in the 2. Branch of the first part Gods children haue a foresight of misery ensuing I come now to a second Doctrine which is that I would be at That when any grieuous calamitie is approaching Gods Children haue some foresight of it Prudent Christians foresee the plague What euerlasting miseries may light vpon themselues without preuention by repentance they foresee when the Lord first opens their eyes to see what their estate by nature is What likelihoodes of spirituall iudgements to fall vpon them they suspect and feare sometimes their many complaints of the remainder of hardnesse vnbeliefe coldnes of zeale and loue c. in themselues doe declare But to ratifie the Doctrine in these particulars is not to our purpose That they haue some foreknowledge of some common euill that may be comming against the places where they liue it is very plaine § A cautiō Lest the ensuing proofes of this poynt should seeme impertinent I referre thee Reader to the Obiection in the 3. Vse of this Doctrine and to the answer of the same Pag. 15. Noah foresaw the drowning of the old world r Gen. 6.13 Heb. 11.7 Abraham and Lot foresaw the burning of Sodom ſ Gen. 18.20 Ch. 19.13 Ioseph foresaw the seauen yeeres famine that came vpon Aegypt in his time and vpon the Countries round about it t Gen. 11.30.31 After Iosephs time the ten great plagues of turning the waters into bloud u Exod. 7.17 of frogges * Ch. 8.2 lice x Ch. 8.16 flies y Vers 21. of the murraine vpon the bodies of beasts z Chap. 9.3 of botches and blaines vpon the bodies of men a Vers 8. of the haile b Vers 18. locusts c Ch. 10.4 darkenes d Vers 21. and death of the first borne e Ch. 11.4 which fell vpon the same kingdome were all foreseene foreknowne by Moses and Aaron the seruants of the Lord as the Storie doth plentifully relate I omit the foresight of particular plagues vpon particular persons as Samuell's of the renting of Saules Kingdome out of Saules hand f 1 Sa. 13.14 Ch. 15.23 and Michaiah's of Ahabs perishing at Ramoth Gilead g 1 Kin 22.19 25.28 verses had not most of the Prophets great and small visions and praeuisions of the great miseries which both in after their times the people of the Iewes met
withall Christ had a knowledge himselfe and gaue his Disciples a foreknowledge of the destruction of Ierusalem h Mat. 24. Agabus foresaw that great and generall dearth throughout all the world which came to passe in the daies of Claudius Caesar i Act. 11.28 But how farre goe I I stay my selfe for feare of burthening your memories with multitude of authorities Reasons 1 Will you haue the Reasons of it First Christians are in fauour with God therefore some way or other he giues them some foresight of the plague Shall I saith the Lord hide from Abraham what I minde to doe k Gen. 18.17 From Abraham Whom I haue admitted into my fauour with whom I haue made l Gen. 17.2 and will establish m Vers 7. my couenant It is sayd of Noah first that he found grace in the eyes of the Lord n Gen. 6.8 and then the Lord gaue him forewarning of the Floud o Vers 13. Reasons 2 Secondly the Lord knowes that his Children will make some good vse of foreseene dangers to his glory and the Churches good He knowes that either with Abraham they will command their children and houshold to keepe the way of the Lord p Gen. 18. coÌ„pare the 17. 19. verses or with Noah they will Preach the Righteousnes and Iudgements of the Lord to conuince the world q Heb. 11.7 or with Esther they will hazzard their goods and liues for the safetie of the Church or seeke an hiding place for themselues and them that belong vnto them Some such or like Vse the Lord knoweth I say His Children will make of acquaintance before hand with ensuing calamities and this is one cause why through the grace of the Almightie they doe so foresee the euill as they doe A Similie What father will not put a Talent into such a childes hand as will husband that Talent to the fathers credit his owne profit and the publique good of the whole Familie Vse I may say of ALL the Doctrines in this Text what the Spouse Christ saith of the teeth of the Church There is NONE barren amongst them r Cant. 4.2 But THIS Doctrine amongst them all is most fruitfull so many are the Vses that it affordeth Which for breuities sake I will make but Three The first whereof is for tryall whether we be truely wise 1. Exhortation yea or no. Euery carnall and vnregenerate man is wise in his owne conceite and where is the man or woman almost that is not piously prudent not wisely religious if all may be their owne judges But mans owne iudgement being naturally corrupted by selfe-loue is a leaden Rule a false glasse to see what a man is indeed therefore whether wee be truely wise indeed yea or no wee must goe to some certainer Rules amongst these Rules this poynt affordeth one A wise man foreseeth the plague Tell me now Doest thou when euills when great euills are approaching foresee the same yea foresee them to some purpose to make some holy and godly Vse of this foresight Are thy eyes where the Preacher sayth a Wise-mans eyes should be in thy head Å¿ Eccles 2.14 Canst thou like the man which climbed the watch-Tower in Iezreell that sayd I see a troupe a companie t 2 Kin. 9.17 say I see a trouble I see a calamitie when it is drawing neere and canst thou be so affected with it as a true Christian vsually is and ought to be a wise one thou art euen that prudent one which the spirit here speakes off But if otherwise no true wisedome hast thou a bundle of folly * Pro. 22.15 and impietie is bound vp in thy heart and before I conclude this Text I shall speake something to the terror of thee and all such as thou art Vse 2 Secondly here is comfort to the Children of God Euills shall not suddenly surprize them soule-hurting mischiefes shall not fall on them ere they are aware or haue warning of the same If God meanes to drowne the world a Righteous Noah shall foreknow it if he mindes Iudah shall into Captiuitie an vpright Ezekiah shall be acquainted with it u Isa 39.6 if Haman plotteth the Iewes ruine Mordecai and Esther shall come to vnderstand it * Esth 4. if Paules enemies vow to dispatch him a little Lad shall reueale it vnto him x Act. 23.16 if Popish powder-mongers plot treason against England all the deuices in the Deuills shop in the Popes cell shall not hinder England from the knowledge of it onely if shee will know it So that whatsoeuer iudgement the Lord in iustice intendeth whatsoeuer mischiefe man in malice inuenteth wise and good people haue right to foreknow it What a priuiledge is this oh Christian that thou hast part in I tell thee when thou hast grace to foresee it is a signe that the Lord hath not onely wrought prudence in thee but also that his good prouidence is wakefull for thee it is a comfortable euidence that thou art one of those who shall either preuayle with him to diuert the plague or else haue a shelter and finde a sanctuarie from the dint of the plague vnder his owne wing Now when Gods prouidence watcheth ouer a man when heauenly wisedome is wrought in a man and both these for that mans good there is double cause of comfort and consolation * Vse 3. Exhortation Thirdly this serues for Exhortation Doe the prudent foresee the plague is it y Illud ingenij est si quis potest vigore mentis praevidere quae futura sunt tanquam ante oculos locare quid possit accidere et quid agere debet si ita acciderit defiâ—ire Ambros Offic. l. 1. c. 38. wisedome to foreknow dangers that a man may know how to behaue himselfe whatsoeuer happeneth Then be we perswaded to be so prudent as in times of great danger to take notice of them and foresee the iudgements that are approaching when indeed they are at hand Shall our eyes like z Stultus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fooles eyes be in our heeles No let them stand where the Wise-mans doe in our heades The speech of the Prophet comes to minde Though ISRAEL play the Harlot yet let not IVDAH offend a Hos 4.15 I allude to it Though carnall Gospellers and careles Atheists will not foresee yet let them that professe themselues wisedomes followers and Christs Disciples be wiser Oh if such be sightles careles and feareles how looke they to be couered * Prudens si fueris futura prospicies te ipsuÌ„ ita praeparabis vt in die malo regumentuÌ„ inuenies Marul Spal Evang. l. 2. c. 1. 136. IN the euill day or preserued FROM the euill day more then the vnwiser and profaner sort Esay and Habakuk two wise and worthy Prophets ran vp and resolued to stand on their watch Tower b Isa 21.8 Habak 2.1 that if any calamitie at any time were
munerationis expectat fraudem in Deum perpetrat quia iustitiam quam gratis impartiri debuit acceptione pecuniae vendit Id. ibid. God be defrauded and the Magistrate more then is due extraordinarily rewarded q O Iudices leues causas magnas fecistis Aug ad fratr in Ere Serm 35. Light causes are made great great causes are made light The poore mans good cause is made bad and he is made a r O patres pauperum O verè non patres sed praedones Quare non patres Quia vbique per vos opprimuntur sed si diues locutus fuerit mox tacuistis causas vsque ad nubes perauxistis Id ibid prey by those that should protect him the rich mans bad cause is made good and the day goes on his side when it should goe against him Å¿ Multa scelera legem iudicem effugiunt scripta supplicia Senec. Epist 97 lib. 1. p 799. Tom. 2. Many sinnes escape vnpunished t Brittania habet iudices protegentes sed scil protegentes reos latrone scortantes crebâ—o iurantâ—s periurantes vouentes continuâ— propemodum mentientes belligerentes Gild. de Excid Brit. Orthodox 1010. Guiltie theevish whorish swearing periurious Popish perverse persons are protected gifts are loued u Hos 4.18 bribes are receiued truth is suppressed x Diminutae sunt a vobis veritates Aug. ad frat in Erem Ser. 35. y Statera dolosa non tantum in mensuratione pecuniae sed in iudiciaria discretione tenetur Quienim aliter causam pauperis aliter potentis aliter sodalis aliter audit ignoti statera vtique librat iniquâ Beda l. 2. super illud Prouerb statera dolosa c. Iustice is forced against her nature to hold the Ballance of deceit while rich men and friends can haue their actions heard poore men and strangers cannot z Quatuor modis iudicium humanum peruertitur timore cupiditate odio amore Ansel de Sim. Mund. Euery way is iudgement peruerted corrupted abused Now where the fault of these mischiefes these miseries doth lie I dispute not sure I am that they are too common at this day and so the eleventh signe of some great iudgement is as competible as agreeable to our kingdome to our age as euer vnto any a 12. Here is vaine confidence 12. What a deale of that same b Spes in hominem collocatae fallit confundit Musc in Psal 118. Explan v. 8.9 deceiuing and confounding hope of that same vaine confidence is there amongst vs Some trust in friends some in strength some in wealth some in their wit and policie some in their place and authoritie some in an externall profession of Religion some in the very enemies of Religion in Idolatry the most contrary to Religion as though such reeds as Aegypt and Assyria be were the onely pillars to vphold them the onely prop to stay them vp and the worthiest obiect of their confidence ¶ Some kinde of persecution in England Againe haue the friends of Christ as much loue showne to them as they show to others It is too euident they haue c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maxim de charit lib 4. Orthodox 567. not Although there be not that d Hasta illîc gladius carnifex prasto est vngula effoditus equuleus extendens ignis exurens Cypr. Epist 2. l. 2. slaying fleaing racking hacking burning and misvsing the poore Saints which hath beene in former times both here and elsewhere nor that storme of affliction blowing vpon them which hath tossed their brethren in our neighbour Countries and is not yet calmed yet neuerthelesse whatsoeuer persecution the peace of our times will permit they are as sure to meet with it as they follow Christ They are men wondred at as the Prophet speaketh e Zach. 3.8 They are f Iustitiae sectatores pro hostibus ducunt imò vero plus quam pro hostibus Lactan. de Iust lib. 5. cap. 9. pag. 151. accounted as enemies yea worse then enemies g Hoc verò inenarrabile est quod fit aduersus eos qui male facere nesciunt nulli nocentiores habentur quam qui sunt vex omnibus innocentes Id ib. This vnspeakeable wrong is offered vnto them in that the more innocent they are the more hurtfull they are taken to be and such § Vti querebatur Athenagoras olim in Legat pro Christianis pag. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. criminum aceruos aduersos nos deblateraÌ„t quae neque in mentem vnquam nobis veneruÌ„t Gesne crimes layd vnto their charge as neuer came so much as into their thoughts Oh! How are h Statim enim vt quis melior esse tentauerit deterioris abiectione Calcatur Sal. de Pro. l. 3 p. 104. Si bonus est quispiam quasi malus spernitur Id p. 105. they contemned hated and murthered i Putemus ergo occisos illic non esse sanctos sed quid faciemus quod non sunt longe ab occidentibus qui animo occisionis oderunt Salu. de Prou. l 8. p. 269. with the heart k Si quando aliquis Deiservus ad vrbem illam officio diuâ—i operis accessit simul vt in populo apparauit contumelias sacrilegia maledictiones excepit Id ib. p. 270. reviled and euill spoken of scoffed laughed at fleered and l Nec solum hoc sed etiam improbissimis flagitiosorum hominum cachinnis detestantibus ridentium sibilis quasi taureis cadebatur Id. ibid. hissed at abused m Sicut olim questisunt Waldenses in Confess fidei suae Vladislao Hungariae Regi pag. 1. Nos homines depressi contemptibili quoque nomme falso amicti nick-named n Missae fuerunt per prouincias literae Regiae maiestatis in quibus nos dixerunt Haereticos erroneos quod rebellia verba diceremus Apolog. Waldens p 34. called Heretiques Rebells and most iniuriously handled So that though there be here no Neroes nor Boners no Herods nor Gardiners acting their parts in bloudie Tragedies against the members of Christ Iesus what desire some may haue that way I leaue to the searcher of all hearts yet there are “ Gen 21.9 Ismaels o 1 Sam. 22.9.10 Doegs p Isa 38.13 Rabshakehs q 2 Chron. 23.13 Athaliahs r Est 3.8 Hamans who are not ashamed in open field to * Ier. 9.3 bend their tongues like bowes against them and in open audience of they care not whom to shoote out the darts of bitter wordes to harme them besides the wiles they frame and lies they pen to worke their shame and confusion Call you not THIS persecution § 14 We haue not condoled afflicted Ioseph as we should In the 14. place A great many of vs are much vnlike the members of Christ Å¿ Is enim Sanctorum mos est vt plurimum afflictis afficiantur compatiantur Chrys in Gen. Hom. 43. c.
the Physitian of the soule be hee a faithfull Preacher or some private admonisher will they dispraise disgrace and stomacke at if Hee rifles their spirituall sores and deales plainely faithfully and roundly with them for their sinnes Children can now scarce endure their Parents to reprooue Servants their Masters Subiects their Governours Friends their Neighbours and as for many of the Great ones they cannot endure Gods Messengers to speake against their courses bee they never so contrary to Gods law never so preiudiciall to Gods glory and the good of those whose bodies and soules they stand charged withall They that applaud them doe they approue of as for Michaiah clap vp that fellow feed him with the bread and and water of affliction n 1 King 22.27 § 16. Hypocrisie in England § 16. There are hypocrites amongst vs o Sub magno professionis nomine viuimus positi Religione peceamus Salu. de Prou. Dei l. 4. p. 119. we make a profession and doe contrary to Religion we p Nos qui Christiani esse dicimâ—r si simile aliquid Barbarorum impuritatibus facimus grauius erramus beare the name of Christians and “ Atroc ùs enim su sancti nominis professione peccamus Id ibid. which is the more haynous wee doe as bad as Barbarians Let but the truth of God and the workes of men be iudge as q Operi nostro debemus credere non opinioni rationi non libidini veritati non voluntati Id. ib. it is necessary they should and it will appeare I write no lie r Aude themines improbissimi iustitiae facere mentionem qui seâ—as immanitate vincunt qui placidissimum Dei gregem vastâ—nt c. Lâ—ctan 〈…〉 Some doe counterfeit righteousnes and equity and that they seeke the peace of the Church when yet in violence and cruelty they exceed beasts wolvishly spoyling and doing all the mischiefe they can to the Church Some Å¿ Qui curios simulant Baccthanalia vivunt Iuuen. Satyr 2. counterfeit temperance and are most intemperate Some counterfeit honesty and square dealing with their neighbours and are most deceitfull t Semperenim simulationibus vtitur fraudulentus Marul â—u l. 1. c. 15. p. 29. Some haue oyle in their mouth and warre in their heart pretending loue to their brethren and intending mischiefe against them How many haue wee that are * Tamdiu hypocrita clarus apparet quam diu assistit spectantium multitudo imò nec tunc quidem tunc ceâ—ram omnibus clarus est Norunt enim videntium plurimi qui sit quemnam esse â—e simulet no longer holy then they are in the Congregation by such as knowe them not thought to be very devout by those that know them known what they are even to be nothing lesse then what they seem to be Yea u Quotum enim quemque inuenies in ECCLESIA non aut ebriosum aut helluonem aut adulterum aut fornicatorem aut Raptorem aut ganeonem aut leâ—ronem aut homicidam Salu. de Prou. lib. 3. pag. 81. drunkards rioters russiians adulterers fornicators extorters revellers theeues and murtherers will many times be found in the Temple and seeme to bee as holy as the best for the present but x Consummatis solennibus sacris statim ad consuetudinaria studia discurrunt Salu de Prou l 3. 83. sup cit when the publique exercises are done they appeare what they are in their colours and fall to their wicked and wonted courses againe How many are there that will y Execrantur publicè quod occultè agunt Id. ibid. speake against that in publique which they loue to practise in private Are not these persons hypocrites * A caueat I know indeed that in some there is a correspondency betwixt their profession and their practise As they z Hic est eorum actus quae professio ac per hac nihil mirum est si agunt quod profitentur Salu. de Prou. l 3. p. 84. practise wickednesse so like brazen faced ones they are not ashamed to professe wickednesse as they professe pietie so they haue the conscience to practise piety yet such a difference and contrariety is there betwixt the religious profession and outragious conversation in many others that wee Ministers haue iust cause to complaine as § Chrysost in Mat. c. 6. Hom. 21. one once did a Gemere prorsus hoc loco amarum quiddam immugire nos conuenit Non solum enim hypocritas imitamur sed illos quoque simulatione ipsa transimus Oh grievous to thinke it Oh lamentable to speake it we doe not onely IMITATE Stage-players who counterfeit other mens persons but we also EXCEED them in dissembling Neither doe we only mocke b Sub religionis titulo Deum ludimur Salu. de Prou. l. 3. in fine GOD if he would be mocked by our hypocrisie but also euery man almost hunteth his c Mich. 7.2 Brother in a net such abundance of deceit and consenage is there amongst vs. Deceite in measures deceite in merchandize deceit in weights deceit in wares deceit in men deceit in women deceit in strangers deceit in neighbours so that a man now can scarce trust a friend or put any confidence in a guide * Let Experâ—ence show how guiltie of the 17. sinne England is In the 17. place whereas it is the dutie of euery Minister to be no striker nor brawler d 1 Tim. 3.3 I would to God that experience did not show that even some amongst them then e Nihil fetidius nihil damnosius nihil leuius nihil turpius in pastore furio sitate Aug. ad frat in Erem Ser. 36. which what is more shamefull more fearefull doe delight f Non licet dispensatori furiosum esse Id. ib. contrary to their dutie to rage against and with the euill servant g Mat. 24.49 to smite with evill language at least their fellow servants in the Ministery who are more faithfull then themselues I would I say experience did not proue it for then surely many a good Messenger of the Lord should not haue such cause as hee hath to complaine against his envious brethren as Augustine did against Arrius and Fortunatus h Quia verum eis dixi ideo in eremo infidiat mihi posuerunt Aug. ad frat in Erem Ser. 36. § 18. Abuse of the Tongue raigneth in England Because I speake the truth they set snares for mee and by all meanes they seeke to molest me as much as they can § 18. Is not the tongue abused amongst vs yes yes * 1. By lying Our Land as it was once sayd of Niniveh is full of lies i Nah. 3.1 Truth the very k Veritas sermonum nobilitas Synes Orat. de Regn. p. 2. grace and ornament of speech is fled so farre from the lippes of many that l Aliud habet animus aliud resonat sermo Optatus their
any age except the primitiue times of the Church and as ever it was in any place We haue no cause to complaine as * Bernard Apolog ad Guliel Abbat Dicam dicam praesumptuosus dicar sed verum dicam Quomodo lux mundi obtenebrata est Quomodo Sal terrae infatuatum est fol. 306. B. one once did Our light is darkened our salt is vnsavorie His Maiestie hath both protested the maintaining of the Gospell and written against Antichrist Blessed be God for all this But yet the Lord of his infinit mercie keepe vs from a toleration of this sinne least Israels glorie be z Hos 10.5.6 carryed vnto Assyria for a present and WEE as it was once sayd of the King of Samaria a Vers 7. bee cut off as the some vpon the water § 21. Lesser punishments haue lighted vpon vs. In the 21. place for lesser punishments may we not take vp the complaint of the Prophet The dayes of visitation are come b Hos 9.7 the dayes of recompence are begun already First concerning Famine Albeit we cannot say that the seed is rotten vnder the clod or the corne withered c Ioel. 1.17 vpon the ground for God bee thanked there is great hope of a plentifull Harvest * Anno. 1623. Albeit we haue no cause to complaine How doe the beasts grone the heards of cattell are perplexed because they haue no pasture and the flocks of sheepe are desolate d Ioel. 1.18 For there is store of cattell to feed VS and store of pasture to feed the cattell Oh that wee had hearts to bee thankefull accordingly Yet this may wee say and thus haue wee iust cause to complaine The corne is wasted the oyle is a languishing e Ioel. 1.10 and there is not that plenty neither in Citie nor Countrie that hath beene in former times I list not to meddle with our Militarie munition though I could say something because men for the most part haue more skill to tosse a Pot then a Pike more courage to fight a battell for Bacchus in an Inne Tauerne or Alehouse then a field for Mars in defence of God the King and their Country if they should be called vnto it And who knowes it not that the cunning Artificer goes downe the winde that Trading a great prop to our kingdome growes daily to decay Though there be some voluntary Bankrupts amongst vs who breake without need ruinating of purpose other mens stocks to raise their owne For whome it were to bee wished there were as severe a law as for theeues and robbers then whom they are a great deale worse yet some be they neuer so honest cannot hold the times are so hard but necessity constraines them to giue ouer that course of living wherein they haue beene instruments of much good to the Common-wealth Againe Youth were neuer more sawcie yea neuer more f Otiosa iuuentus impudenter educata omni ferocissimâ bestia immanior est Chrysost in Mat. c. 11. Hom. 38. sauagely sawcie and people neuer more lawlesse g Nullus de legibus metus est Cyp. l. 2. Epist 2. the Ancient are scorned h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable are contemned the Magistrate is not dreaded i De questore de iudice pauor nullus Cypr. loc cit § 22. Wee are incorrigible impenitent Adde hereunto warres and rumours of warres that sound dayly in our eares which our brethren haue tasted of and smarted vnder already § To conclude all notwithstanding all these lesser evils all the former signes of some future some greater miserie yet how incorrigible how impenitent doe we remaine Gods providence towards vs profits vs not by him we are chastened and yet we are not bettered k Sed cum haec tanta fierent Caelestis cura non profuit Adhibita saepissime est coercitio sed emendatio non est secuta Salu. de Prou. lib. 1. Hee spares vs he opens his bountifull hand vnto vs what good doth hee not offer vs and all to amend vs and yet wee abuse this goodnesse of his not considering that it is to leade to repentance l Rom. 2.4 Well to end this point least the m Arbitror imò certus sumfastidiosum plurimis styli huius prolixitatem fore maxime quia morum nostrorum vitia castigat Sal. l. 8. Circa init Enimuero vitia carpens scio meossendere vitiosos Bern. Apol. ad Gul. Ab. fol. 307. F. G. detection of our vices make my speech seeme tedious to some consider I beseech you of these things roule them in your mindes againe and againe The signes are worth the thinking on and how contemptible to England these signes be is worth the taking notice of And doe but we thinke on them as we ought and it will furnish vs with better skill to foresee and foreknow some evill to be approaching against vs God alone knows what it is then all the threed-bare rules of Prognosticators and iudiciall Astrologers can I haue done with this point Goe wee on now to the last branch of the first part of the Text viz. the fruit of this fore-sight And hideth himselfe 2. Branch of the first part LOoke how a m French Histor 1408. discreete Pilot doth prouide for an approaching storme So doth our Wiseman here spoken of Hee hath not onely a prudent fore-sight of the evill but also a prouident fore-cast against the evill Provision is the fruit of his praevision About the meaning of the wordes all agree not Some expound them thus n Peltanus Vpon the fore-sight which a Wise-man hath of the great dangers that attend places of dignity hee obscureth himselfe and doth what he can to keepe out of such places I would all that runne into places either of Magistracy or Ministry before they are sent would take notice and make vse of this meaning o Hieron Bedae Hugo Dyonisius Carthus alij Others thus The crafty Rulers in Christs time forseeing what troubles might come by professing Christ cunningly concealed their opinion of Christ and their affection to Christ from the rest of their fellowes But wee are to search after some other sense if we minde to proceed according to the tenour of that which hath been handled already and would haue things hang orderly together in the Text as they should p So the 70. Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some render the words thus Is greatly or sufficiently instructed or admonished In the Hebrew text they are as they are heere translated and vsually in the Latin Translations To hide hath diuerse significations sometimes to conceale or to keepe any thing from the sight and knowledge of others Sometimes not to confesse see Pro. 28 13. Hee that hideth his sinnes shall not prosper Sometimes it signifies to forgiue Psal 51.9 Hide thy face from my sinnes But heere hiding a mans selfe is as much as putting a mans selfe vnder shelter and protection Such an