of this subiect and furnisht my selfe accordingly in that Region of wonders but that I feared to surcharge the nice stomacke of our time with too much Neither would my length haue ought auailed you whose thoughts are so taken vp with so high seruiceable cares that they can giue no leisure to an ouer-long discourse May it please you therefore to receiue in short what I haue deliberately resolued in my selfe and thinke I can make good to others I haue noted foure ranks of commonly-named miracles from which if you make a iust subduction how few of our wonders shall remaine either to beleefe or admiration The first meerely reported not seene to be done the next seeming to bee done but counterfaited the third truly done but not true miracles the last truly miraculous but by Satan The first of these are bred of lies and nourished by credulity The mouth of Fame is full of such blasts For these if I listed a while to rake in the Legends and booke of Conformities an ingenuous Papist could not but blush an indifferent Reader could not but lay his hand on his spleene and wonder as much that any man could bee so impudent to broach such reports or any so simple to beleeue them as the credulous multitude wonders that any should be so powerfull to effect them But I seeke neither their shame nor others laughter I dare say not the Talmud not the Alcoran hath more impossible tales more ridiculous lies Yea to this head Canus himselfe a famous Papist dares referre many of those ancient miracles reported and by all likelihood beleeued of Bede and Gregory The next are bred of fraud and cozenage nourished by superstition The Rood of grace at Boxley-Abbey Who knowes not how the famous Kentish Idoll moued her eyes and hands by those secret gimmers which now euery Puppet-play can imitate How Saint Wilfreds needle opened to the penitent and closed it selfe to the guilty How our Lady sheds the teares of a bleeding Vine and doth many of her daily feats as Bel did of old eat vp his banquet or as Picens the Eremite fasted forty dayes But these two euery honest Papist will confesse with voluntary shame and griefe and grant that it may grow a disputable question whether Mountebanks or Priests are the greater cozeners Vines beyond his wont vehemently termes them execrable and Satanicall impostors The third are true works of God vnder a false title God giues them their being men their name vniust because aboue their nature wherein the Philosopher and the superstitiously-ignorant are contrarily extreame while the one seekes out naturall causes of Gods immediate and metaphysicall workes the other ascribes ordinary effects to supernaturall causes If the violence of a disease cease after a vow made to our Lady if a souldier armed with this vow scape gun-shot a captiue prison a woman trauelling death the vulgar and I would they alone cry out A miracle One Load-stone hath more wonder in it than a thousand such euents Euery thing drawes a base minde to admiration Francesco del Campo one of the Arch-Dukes Quiryes told vs not without importunate deuotion that in that fatall field of Newport his vow to their Virgin helpt him to swim ouer a large water when the oates of his arms had neuer before tried any waues A dogge hath done more without acknowledgement of any Saint Feare giues sudden instincts of skill euen without precept Their owne Costerus durst say that the cure of a disease is no miracle His reason because it may be done by the power of Nature albe in a longer time * * * * * Fol. an â—il six cents trois y â—uerent competâ— cent tâ—ente cinque potences iambes de bois de personnes boytrules y apportè es ad scul espace dâ— quatre ou cinque moiâ— Histoire miracles c. 12. p 34. Yeeld this and what haue Lipsius his two Ladies done wherefore serues all this clamor from the two hils I assented not neither will be herein thus much their enemy For as well the manner of doing as the matter makes a miracle If Peters handkerchiefe or shadow heale a disease it is miraculous though it might haue beene done by a potion Many of their reconciles doubtlesse haue bin wrought through the strength of Nature in the PatieÌ„t not of vertue in the Saint How many sick men haue mended with their physicke in their pocket Though many other also I doubt not of those cures haue fallen into the fourth head which indeed is more knotty and require a deeper discourse Wherein if I shall euince these two things I shall I hope satisfie my Reader and cleare the Truth One that miracles are wrought by Satan the other that those which the Romish Church boasteth are of this nature of this author I contend not of words wee take miracles in Augustines large sense wherein is little difference betwixt a thing maruellous and miraculous such as the Spirit of God in either instrument cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps it would bee more proper to say that God workes these miracles by Satan for as in the naturall and voluntary motions of wicked men so in the supernaturall acts of euill spirits as they are acts there is more then a meere permission Satan by his tempest bereaues Iob of his children yet Iob looking higher saith The Lord hath taken No sophistry can elude this proofe of Moses that a Prophet or dreamer may giue a true signe or wonder and yet say Let vs go after strange Gods nor that of our Sauior who foretels of false christs Deut. 13â— false Prophets that shall giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes and wonders and those great There are some too great I grant for the hand of all infernall powers by which our Sauiour inuincibly proues the truth of his deity These neuer graced falshood neither admit any precedent from our times As to the rest so frequent and common for me I could not beleeue the Church of Rome were Antichristian if it had not boasted of these wonders All the knot lies then in the application of this to Rome and our imaginary Lady How shall it appeare that their miracles are of this kind Ludouicus Vines giues six notes to distinguish Gods miracles from Satans Lipsius three Both of them too many as might easily be discouered by discussing of particulars It is not so much the greatnesse of the work not the beleefe of witnesses nor the quality nor manner of the action nor truth of essence that can descry the immediate hand which worketh in our miracles That alone is the true and golden rule which Iustin Martyr if at least that booke be his prescribes in his Questions and Answers How shall it bee knowne that our miracles are beter than the Heathens although the euent countenance both alike Resp Ex fide cultu veri Dei By
good we refuse It is second folly in vs if we thanke him not The foolish babe cries for his fathers bright knife or gilded pilles The wiser father knowes that they can but hurt him and therefore with-holds them after all his teares The childe thinkes he is vsed but vnkindly Euery wise man and himselfe at more yeeres can say it was vsed but childish folly in desiring it in complaining that he missed it The losse of wealth friends health is sometimes gaine to vs. Thy body thy estate is worse thy soule is better why complainest thou SECT XIV The 4. and last part from their issue NAy it shall not be enough mee thinkes if onely wee be but contented and thankfull if not also chearefull in afflictions if that as we feele their paine so wee looke to their end although indeed this is not more requisite than rarely found as being proper onely to the good heart Euery bird can sing in a cleare heauen in a temperate spring that one as most familiar so is most commended that sings merrie notes in the middest of a showre or the dead of Winter Euery Epicure can enlarge his heart to mirth in the middest of his cups and dalliance onely the three children can sing in the furnace Paul and Silas in the stockes Martyrs at the stake It is from heauen that this ioy comes so contrary to all earthly occasions bred in the faithfull heart through a serious and feeling respect to the issue of what he feeles the quiet and vntroubled fruit of his righteousnesse glorie the crowne after his fight after his minute of paine eternity of ioy He neuer lookt ouer the threshold of heauen that cannot more reioyce that he shall be glorious than mourne in present that he is miserable SECT XV. Of the importunitie and terror of Death YEa this consideration is so powerfull that it alone is able to make a part against the feare or sense of the last and greatest of all terribles Death it selfe which in the conscience of his owne dreadfulnesse iustly laughs at all the vaine humane precepts of Tranquillitie appalling the most resolute and vexing the most cheerefull mindes Neither prophane Lucretius with all his Epicurean rules of confidence nor drunken Anacreon with all his wanton Odes can shift off the importunate and violent horrour of this Aduersarie Seest thou the Chaldean Tyrant beset with the sacred bowles of Ierusalem the late spoiles of Gods Temple and in contempt of their owner carowsing healths to his Queenes Concubines Peeres singing amids his cups triumphant carols of praise to his molten and carued gods Wouldest thou euer suspect that this high courage could be abated or that this sumptuous and presumptuous banquet after so royall and iocond continuance should haue any other conclusion but pleasure Stay but one houre longer and thou shalt see that face that now shines with a ruddie glosse according to the colour of his liquor looke pale and gastly stained with the colours of feare and death and that proud hand which now lifts vp her massie Goblets in defiance of God tremble like a leafe in a storme and those strong knees which neuer stooped to the burden of their laden body now not able to beare vp themselues but loosened with a sudden palsie of feare one knocking against the other and all this for that Death writes him a letter of summons to appeare that night before him and accordingly ere the next Sunne sent two Eunuches for his honorable conueiance into another world Where now are those delicate morsels those deep draughts those merry ditties wherewith the palate and eare so pleased themselues What is now become of all those cheerefull looks loose laughters stately port reuels triumphs of the feasting Court Why doth none of his gallant Nobles reuiue the fainted courage of their Lord with a new cup or with some stirring iest shake him out of this vnseasonable melancholy O death how imperious art thou to carnall mindes aggrauating their miserie not onely by expectation of future paine but by the remembrance of the wonted causes of their ioy and not suffering them to see ought but what may torment them Euen that monster of Cesars that had beene so well acquainted with bloud and neuer had sound better sport than in cutting of throats when now it came to his owne turne how effeminate how desperately cowardous did he shew himselfe to the wonder of all Readers that he which was euer so valiant in killing should be so womanishly heartlesse in dying SECT XVI THere are that feare not so much to be dead as to die The grounds of the feare of death the very act of dissolution frighting them with a tormenting expectation of a short but intolerable painfulnesse Which let if the wisdome of God had not interposed to timorous nature there would haue beene many more Lucreces Cleopatraes Achitophels and good lawes should haue found little opportunitie of execution through the wilfull funerals of malefactors For the soule that comes into the body without any at least sensible pleasure departs not from it without an extremitie of paine which varying according to the manner and meanes of separation yet in all violent deaths especially retaineth a violence not to be auoided hard to be endured And if diseases which are destin'd towards death as their end bee so painfull what must the end and perfection of diseases be Since as diseases are the maladies of the body so death is the malady of diseases There are that feare not so much to die as to be dead If the pang be bitter yet it is but short the comfortlesse state of the dead strikes some that could well resolue for the act of their passage Not the worst of the Heathen Emperours made that moanfull dittie on his death-bed wherein he bewraieth to all memory much feeling pittie of his soule for her doubtfull and impotent condition after her parture How doth Platoes worldling bewaile the misery of the graue besides all respect of paine Woe is mee that I shall lie alone rotting in the silent earth amongst the crawling Wormes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. not seeing ought aboue not seene Very not-being is sufficiently abhorred of nature if death had no more to make it fearefull But those that haue liued vnder light enough to shew them the gates of hell after thâ—ir passage thorow the gates of death and haue learned that death is not onely horrible for our not-being here but for being infinitly eternally miserable in a future world nor so much for the dissolution of life as the beginning of torment those cannot without the certaine hope of their immunitie but carnally feare to die and hellishly feare to be dead For if it be such paine to die what is it to be euer dying And if the straining or luxation of one ioynt can so afflict vs what shall the racking of the whole body and the torturing of the soule whose animation alone makes the body
top-saile another to the maine a third to the plummet a fourth to the anchor as hee sees the need of their course and weather requires and doth no lesse by his tongue than all the Marriners with their hands On the Bench he is another from himselfe at home now all priuate respects of bloud alliance amity are forgotten and if his owne Sonne come vnder tryall hee knowes him not Pity which in all others is wont to be the best praise of humanity and the fruit of Christian loue is by him throwne ouer the barre for corruption as for Fauour the false Aduocate of the gracious he allowes him not to appeare in the Court there only causes are heard speake not persons Eloquence is then only not discouraged when she serues for a Client of truth meere narrations are allowed in this Oratory not Proems not excursions not Glosses Truth must strip her selfe and come in naked to his barre without false bodies or colors without disguises A bride in his Closet or a letter on the Bench or the whispering and winks of a great neighbour are answered with an angry and couragious repulse Displeasure Reuenge Recompence stand on both sides the Bench but he scornes to turne his eye towards them looking onely right forward at Equity which stands full before him His sentence is euer deliberate and guided with ripe wisdome yet his hand is slower than his tongue but when he is vrged by occasion either to doome or execution he shewes how much he hateth mercifull iniustice neither can his resolution or act be reuersed with partiall importunitie His forehead is rugged and seuere able to discountenance villany yet his words are more awfull than his brow and his hand than his words I know not whether he be more feared or loued both affections are so sweetly contempered in all hearts The good feare him louingly the middle sort loue him fearefully and only the wicked man feares him slauishly without loue He hates to pay priuate wrongs with the aduantage of his Office and if euer he be partiall it is to his enemy He is not more sage in his gowne than valorous in armes and increaseth in the rigour of discipline as the times in danger His sword hath neither rusted for want of vse nor surfetteth of bloud but after many threats is vnsheathed as the dreadfull instrument of diuine reuenge He is the Guard of good lawes the Refuge of innocency the Comet of the guilty the Pay-master of good deserts the Champion of iustice the Patron of peace the Tutor of the Church the Father of his Countrey and as it were another God vpon earth Of the Penitent HE hath a wounded heart and a sad face yet not so much for feare as for vnkindnesse The wrong of his sinne troubles him more than the danger None but he is the better for his sorrow neither is any passion more hurtfull to others than this is gainfull to him The more he seekes to hide his griefe the lesse it will bee hid Euery man may reade it not onely in his eyes but in his bones Whiles hee is in charity with all others he is so falne out with himselfe that none but God can reconcile him He hath sued himselfe in all Courts accuseth arraigneth sentenceth punisheth himselfe vnpartially and sooner may finde mercy at any hand than at his owne He onely hath pulled off the faire vizor of sinne so as that appeares not but masked vnto others is seene of him barefac'd and bewraies that fearefull vglinesse which none can conceiue but he that hath viewed it Hee hath lookt into the depth of the bottomlesse pit and hath seene his owne offence tormented in others and the same brands shaken at him He hath seene the change of faces in that euill one as a tempter as a tormenter and hath heard the noise of a conscience and is so frighted with all these that he can neuer haue rest till he haue runne out of himselfe to God in whose face at first hee findes rigour but afterwards sweetnesse in his bosome He bleeds first from the hand that heales him The Law of God hath made worke for mercy which he hath no sooner apprehended than he forgets his wounds and looks carelesly vpon all these terrors of guiltinesse When he casts his eye backe vpon himselfe he wonders where he was and how he came there and grants that if there were not some witchcraft in sinne he could not haue beene so sottishly gracelesse And now in the issue Satan findes not without indignation and repentance that hee hath done him a good turne in tempting him For he had neuer beene so good if he had not sinned he had neuer fought with such courage if he had not seene his bloud and beene ashamed of his foile Now hee is seene and felt in the front of the spirituall battell and can teach others how to fight and incourage them in fighting His heart was neuer more taken vp with the pleasure of sinne than now with care of auoiding it The very sight of that cup wherein such a fulsome potion was brought him turnes his stomacke the first offers of sinne make him tremble more now than he did before at the iudgements of his sinne neither dares he so much as looke towards Sodom All the powers and craft of hell cannot fetch him in for a customer to euill his infirmity may yeeld once his resolution neuer There is none of his senses or parts which hee hath not within couenants for their good behauiour which they cannot euer breake with impunity The wrongs of his sinne he repaies to men with recompence as hating it should be said he owes any thing to his offence to God what in him lies with sighs teares vowes and endeuours of amendment No heart is more waxen to the impressions of forgiuenesse neither are his hands more open to receiue than to giue pardon All the iniuries which are offered to him are swallowed vp in his wrongs to his Maker and Redeemer neither can hee call for the arrerages of his farthings when he lookes vpon the millions forgiuen him he feeles not what he suffers from men when he thinks of what hee hath done and should haue suffered He is a thankfull Herauld of the mercies of his God which if all the world heare not from his mouth it is no fault of his Neither did hee so burne with the euill fires of concupiscence as now with the holy flames of zeale to that glory which hee hath blemished and his eies are full of moisture as his heart of heat The gates of heauen are not so knockt at by any suter whether for frequence or importunitie You shall finde his cheekes furrowed his knees hard his lips sealed vp saue when he must accuse himselfe or glorifie God his eies humbly deiected and sometimes you shall take him breaking off a sigh in the midst as one that would steale an humiliation vnknowne and would be offended with any part that should not
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
not dare to vent them out either by your hand or tongue to trouble the common peace It is a miserable praise to bee a witty disturber Neither will it serue you to be thus good alone but if God shall giue you the honour of this estate the world will looke you should be the graue guide of a well-ordered family for this is proper to vs that the vices of our charge reflect vpon vs the sinnes of others are our reproach If another mans children mis-cary the Parent is pitied if a Ministers censured yea not our seruant is faulty vvithout our blemish In all these occasions a misery incident to vs alone our griefe is our shame To descend nearer vnto the sacred affaires of this heauenly trade in a Minister Gods Church is accounted both his house to dwell in and his field to worke in vvherein vpon the penalty of a curse he faithfully wisely diligently deuoutly deales with God for his people with his people for and from God Whether he instruct hee must doe it with euidence of the spirit or whether he reproue with courage and zeale or whether he exhort with meeknesse and yet with power or whether he confute with demonstration of truth not with rage and personall maliciousnesse not with a wilfull heat of contradiction or whether he admonish with long-suffering and loue without preiudice and partialitie in a word all these he so doth as he that desires nothing but to honour God and saue men His wisdome must discerne betwixt his sheepe and wolues in his sheepe betwixt the wholesome and vnsound in the vnfound betwixt the weake and tainted in the tainted betwixt the natures qualities degrees of the disease and infection and to all these he must know to administer a word in season He hath Antidotes for all tentations counsels for all doubts euictions for all errors for all languishings incouragements No occasion from any altered estate of the soule may finde him vnfurnished He must ascend to Gods Altar with much awe with sincere and cheerefull deuotion so taking celebrating distributing is Sauiour as thinking himselfe at table in heauen with the blessed Angels In the meane time as he wants not a thankefull regard to the Master of the feast so not care of the guests The greatnesse of an offender may not make him sacrilegiously partiall nor the obscurity negligent I haue said little of any of our duties and of some nothing yet enough I think to make you if not timorous carefull Neither vvould I haue you hereupon to hide your selfe from this calling but to prepare your selfe for it These times call for them that are faithfull and if they may spare some learning conscience they can not Goe on happily it argues a minde Christianly noble to bee incouraged with the need of his labours with the difficulties To Mrs A. P. EP. VI. A discourse of the signes and proofes of a true faith THere is no comfort in a secret felicitie To be happy and not know it is little aboue miserable Such is your state onely herein better then the common case of the most that the well of life lyes open before you but your eyes like Agars are not open to see it vvhiles they haue neither water nor eyes We doe not much more want that which vve haue not then that which we doe not know we haue Let mee tell you some of that spirituall eye-salue which the Spirit commends to his Laodiceans that you may clearely see how well you are There is nothing but those scales betwixt you and happinesse Thinke not much that I espy in you what your selfe sees not Too much neerenesse oft-times hindreth sight and if for the spots of our own faces we trust others eyes why not for our perfections You are in heauen and know it not He that beleeues is already passed from death to life You beleeue whiles you complaine of vnbeleefe If you complained not I should mis-doubt you more then you doe your selfe because you complaine Secure and insolent presumption hath killed many that breathes nothing but confidence and safety and abandons all doubts and condemnes them That man neuer beleeued that neuer doubted This liquor of faith is neuer pure in these vessels of clay without these lees of distrust What then Thinke not that I incourage you to doubt more but perswade you not to bee discouraged with doubting All vncertaintie is comfortlesse those that teach men to coniecture and forbid to resolue reade lectures of misery Those doubts are but to make way for assurance as the oft shaking of the tree fastens it more at the root You are sure of God but you are afraid of your selfe The doubt is not in his promise but your application Looke into your owne heart How know you that you know any thing that you beleeue that you will that you approue that you affect any thing If a man like your selfe promise you ought you know whether you trust him whether you relye your selfe on his fidelitie Why can you not know it in him that is God and man The difference is not in the act but the obiect But if these habits because of their inward and ambiguous nature seeme hard to be descried turne your eyes to those open markes that cannot beguile you How many haue bragged of their Faith when they haue embraced nothing but a vaine cloud of presumption Euery man repeats his Creed few feele it few practise it Take two boughs in the dead of winter how like is one wood to another how hardly discerned Afterwards By their fruit you shall know them That faith whose nature was obscure is euident in his effects What is faith but the hand of the soule What is the dutie of the hand but either to hold or worke This hand then holds Christ workes obedience and holinesse and if this act of apprehension be as secret as the cause since the closed hand hideth still what it holdeth see the hand of faith open see what it worketh and compare it vvith your owne proofe Deny if you can yet I had rather appeale to any Iudge then your preiudiced selfe that in all your needs you can step boldly to the Throne of Heauen and freely powre out your enlarged heart to your God and craue of him vvhether to receiue what you vvant or that you may vvant vvhat you haue and would not Be assured from God this can be done by no power but that you feare to misse of faith God as he is not so he is not called a father without this In vain doth he pray that cannot cal God father No father without the spirit of adoption no spirit without faith vvithout this you may babble you cannot pray Assume you that you can pray I dare conclude vpon my soule You beleeue As little as you loue your selfe denie if you can that you loue God Say that your Sauiour from heauen should aske you Peters question could your soule returne any other answer then Lord thou
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
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
it selfe in this spirituall verdict that vnlesse it be taken in the manner it will hardly yeeld to a truth either shee will denie the fact or the fault or the measure And now in this case they might seeme to haue some faire pretences For though Samuel was righteous yet his sons were corrupt To cut off all excuses therefore Samuel appeales to God the highest Iudge for his sentence of their sinne and dares trust to a miraculous conuiction It was now their Wheat Haruest the hot and dry ayre of that climate did not wont to afford in that season so much moist vapour as might raise a cloud either for raine or thunder He that knew God could and would doe both these without the helpe of second causes puts the triall vpon this issue Had not Samuel before consulted with his Maker and receiued warrant for his act it had beene presumption and tempting of God which was now a noble improuement of faith Rather then Israel shall go cleare away with a sinne God will accuse and araigne them from heauen No sooner hath Samuels voice ceased then Gods voice begins Euery cracke of thunder spake iudgement against the rebellious Israelites and euerie drop of raine a witnesse of their sin and now they found they had displeased him which ruleth in the Heauen by reiecting the man that ruled for him on Earth The thundering voice of God that had lately in their sight confounded the Philistims they now vnderstood to speake fearfull things against them No maruell if now they fell vpon their knees not to Saul whom they had chosen but to Samuel who being thus cast off by them is thus countenanced in Heauen SAVLS Sacrifice GOD neuer meant the Kingdome should either stay long in the Tribe of Beniamin or remoue suddenly from the person of Saul Many yeares did Saul reigne ouer Israel yet God computes him but two yeares a King That is not accounted of God to be done which is not lawfully done when God which choose Saul reiected him he was no more a King but a Tyrant Israel obeyed him still but God makes no reckoning of him as his Deputie but as an Vsurper Saul was of good yeares when he was aduanced to the Kingdome His Sonne Ionathan the first yeare of his Fathers Reigne could lead a thousand Israelites into the field and giue a foile to the Philistims And now Israel could not thinke themselues lesse happie in their Prince then in their King Ionathan is the Heyre of his Fathers victorie as well as of his valour and his estate The Philistims were quiet after those first thunder claps all the time of Samuels gouernment now they beginne to stirre vnder Saul How vtterly is Israel disappointed in their hopes That securitie and protection which they promised themselues in the name of a King they found in a Prophet failed of in a Warriour They were more safe vnder the mantle then vnder armes both enmitie and safegard are from heauen goodnesse hath beene euer a stronger guard then valour It is the surest policy alwayes to haue peace with God We find by the spoiles that the Philistims had some battels with Israel which are not recorded After the thunder had scared them into a peace and restitution of all the bordering Cities from Ekron to Gath they had taken new heart and so be slaued Israel that they had neither weapon nor Smith left amongst them yet euen in this miserable nakednesse of Israel haue they both fought and ouercome Now might you haue seene the vnarmed Israelites marching with their Slings and Plough-staues and Hookes and Forkes and other instruments of their husbandrie against a mighty and well furnished enemy and returning laded both with Armes and Victorie No Armour is of proofe against the Almighty neither is he vnweaponed that caries the reuenge of God There is the same disaduantage in our spirituall conflicts we are turned naked to principalities and powers whilst we go vnder the conduct of the Prince of our peace we cannot but be bold and victorious Vaine men thinke to ouer-power God with munition and multitude The Philistims are not any way more strong then in conceit Thirty thousand Chariots sixe thousand Horsemen Footmen like the sand for number makes them scorne Israel no lesse then Israel feares them When I see the miraculous successe which had blessed the Israelites in all their late conflicts with these very Philistims with the Ammonites I cannot but wonder how they could feare They which in the time of their sinne found God to raise such Trophees ouer their enemies runne now into Caues and Rockes and Pits to hide them from the faces of men when they found God reconciled and themselues penitent No Israelite but hath some cowardly blood in him If we had no feare faith would haue no mastery yet these fearfull Israelites shall cut the throats of those confident Philistims Doubt and resolution are not meet measures of our successe A presumptuous confidence goes commonly bleeding home when an humble feare returnes in triumph Feare driues those Israelites which dare shew their heads out of the Caues vnto Saul and makes them cling vnto their new King How troublesome were the beginnings of Sauls honor Surely if that man had not exceeded Israel no lesse in courage then in stature he had now hid himselfe in a Caue which before hid himselfe among the stuffe But now though the Israelites ran away from him yet he ranne not away from them It was not any doubt of Sauls valour that put his people to their heeles it was the absence of Samuel If the Prophet had come vp Israel would neuer haue runne away from their King Whiles they had a Samuel alone they were neuer well till they had a Saul now they haue a Saul they are as farre from contentment because they want a Samuel vnlesse both ioyne together they think there can be no safetie Where the Temporal and Spirituall State combine not together there can follow nothing but distraction in the people The Prophets receiue and deliuer the will of God Kings execute it The Prophets are directed by God the people are directed by their Kings Where men doe not see God before them in his Ordinances their hearts cannot but faile them both in their respects to their Superiors and their courage in themselues Piety is the Mother of perfect subiection As all authoritie is deriued from heauen so is it thence established Those Gouernours that would command the hearts of men must shew them God in their faces No Israelite can thinke himselfe safe without a Prophet Saul had giuen them good proofe of his fortitude in his late victorie ouer the Ammorites but then Proclamation was made before the fight through all the Country that euery man should come vp after Saul and Samuel If Samuel had not beene with Saul they would rather haue ventured the losse of their oxen then the hâ—â—â—id of themselues How much lesse should we presume of any safety in
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