not to it the sooner your soules with it In this world Rich in this world not Of it As S. Iohn distinguisheth of being in the Church and being of it so doth S. Paul of the world Those are the rich of the world which are worldlings in heart as well as in estate Those are rich in the world whose estate is below whose hearts are aboue The rich of the world are in it but the rich in the world are not of it Maruell not there should be so much difference in little particles The time was when this very difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set the world together by the eares in the controuersie of Eutyches and Dioscorus and here you see there is no lesse distance betweene them then betwixt heauen and earth If Timothy or S. Paul either should haue charged the rich of the world he had charmed a deafe Adder yea perhaps euen with this charge like a rusty or ill wrought Peece they had recoyled in his face with those Athenians What will this babbler say The Prophet is a foole the spirituall man is mad as they say in the Prophet There is no good to bee done on a worldly heart it is both hard and cold Let the Smith strike a barre new-come out of the fire though it be iron it bowes let him strike on his anvile neuer so long there is no impression but rather a rebound of the stroke The Maker of all hearts tels vs that the vnregenerate man hath Cor lapideum an heart of stone and to what purpose doe wee with our venerable Countryman preach to an heape of stones Will ye haue the reason why we preach our selues hoarse and dead and preuaile not The world is in mens eares the world is in their hearts and they are not in the world but of it and there can be nothing in them that are of the world but that which is enmity to God and that which repayes with enmity so as there is no way for them but perishing with the world It is for those onely whose hearts are not in their bags to receiue the charge from God for their wealth and to returne glory to him by it To these whereof I hope here are many before me must Timothies charge and my speech be directed Let these heare their condition first and then their duty Their condition They are rich but In this world For distinction for limitation one implyes the estate of their riches the other the time Their estate as learned Beza that they are but worldly riches The very word imports that there are other riches not of the world as Austen distinguishes of Pauper in animo and in sacculo poore in minde and in purse so may we of the rich There is a spirituall wealth as vvell as a secular and so true and precious is the spirituall that the secular wealth is but starke beggery to it This outward vvealth is in acres of earth in the bowels of the earth the fruits of the earth beasts of the earth and all of it is valued by pieces of earth and one mouthfull of earth makes an end of all Who knowes not that earth is the basest piece of the world and yet earth is at the end of all these riches and all of them end in the earth See what it is that the world dotes and dreames of for these earthly hopes as the diuine Philosopher said are but dreames of the waking euen Nebuchadnezzars image a composition of metals and the foot of al is clay Earthly men tread vpon their felicity and yet haue not the wit to contemne it and to seeke a better which is the spirituall wealth the cabinet whereof is the soule and the treasure in it Austen God himselfe O happy resolution of that blessed Father Omnis mihi copia quae Deus meus non est egestas est All wealth besides my God is penury Ambiant terrena saith another Let the Gentiles seeke after earthly things which haue no right to heauenly let them desire the present which beleeue not the future The Christians wealth is his Sauiour and how can he complaine of measure that hath the author of all What should I need to say more of the Christian heart Hee is rich is God and therefore well may he sing that contented ditty of the Psalmist Funes ceciderunt mihi in praeclaris My lot is falne in a good ground and I haue goodly heritage Oh that it could be our ambition that Nazianzen reports of his Philagrius lutum contemnere to scorne this base and pardon an homely word dirty god of the world and to aspire vnto the true riches And when Satan shall offer to greaze vs in the fist to remit but a little of the rigor of a good conscience wee could cast it in his face with S. Peters indignation Thy gold and thy siluer perish with thee The estate of wealth is not more described by this world then the time For a a World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is absolutely spoken be as the Philosopher b b Euerbeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is restrained with a c c Now. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is scarce a time and at the most is turned iustly seculum à sequendo as Isidore Like as the same word in the Hebrew that signifies eternity at other times signifies but fifty yeares the compasse of a Iubilee So as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but the space of humane life which how short soeuer is the vtmost extent of the vse of worldly riches Wealth is like vnto words by imposition not naturall for commodities are as they are commonly valued wee know bracelets of glasse and copper chaines and little bels and such like trifles are good merchandise some-where though contemptible with vs and those things which the Indians regard not Europe holds precious What are coynes where their vse and valuation ceases The Patars and Souses and Deniers and Quart-d'escus that are currant beyond the water serue but for counters to vs Thus it is with all our wealth Consider I beseech you that all our Crownes and Soueraynes and Pieces and halfe-pieces and Duckets and double Duckets are currant but to the brim of the graue there they cease and we iustly laugh at the folly of those Easterne Pagans which put coyne into the dead mans hand for his prouision in another world What should we doe therefore if we will be prouident Trauellers but make ouer our money here to receiue it by exchange in the world to come It is our Sauiours counsell Make you friends of the vnrighteous Mammon that they may receiue you into euerlasting habitations And as a father sayes sweetly If yee will bee wise Merchants thrifty and happy vsurers part with that which you cannot keepe that you may gaine that which yee cannot lose Which that ye may doe both in preparation of mind and when need
friuolous Emulation is curious and out of the best person or act will raise something to cauill at Seditions doe not euer looke the same way they moue Wise men can easily distinguish betwixt the visor of actions and the face The wife of Moses is mentioned his superiority is shot at Pride is lightly the ground of all sedition Which of their faces shined like Moses Yea let him but haue drawne his vaile which of them durst looke on his face Which of them had fasted twice forty dayes Which of them ascended vp to the top of Sinai and was hid with smoke and fire Which of them receiued the Law twice in two seuerall Tables from Gods owne hand And yet they dare say Hath God spoken only by Moses They do not deny Moses his honour but they challenge a part with him and as they were the elder in nature so they would bee equall in dignitie equall in administration According to her name Miriam would bee exalted And yet how vnfit were they One a woman whom her sex debarred from rule the other a Priest whom his office sequestred from earthly gouernment Selfe-loue makes men vnreasonable and teaches them to turne the glasse to see themselues bigger others lesse then they are It is an hard thing for a man willingly and gladly to see his equals lifted ouer his head in worth and opinion Nothing will more try a mans grace then questions of emulation That man hath true light which can bee content to be a candle before the Sunne of others As no wrong can escape God so least of all those which are offered to Princes Hee that made the care needs no intelligence of our tongues We haue to doe with a God that is light of hearing we cannot whisper any euill so secretly that hee should not cry out of noise and what need we any further euidence when our Iudge is our witnesse Without any delation of Moses God heares and challenges them Because hee was meeke therefore he complained not Because hee was meeke and complained not therefore the Lord struck in for him the more The lesse a man striues for himselfe the more is God his Champion It is the honour of great persons to vndertake the patronage of their Clients How much more will God reuenge his Elect which cry to him day and night He that said I seeke not mine owne glory addes But there is one that seekes it and iudges God takes his part ouer that sights not for himselfe No man could haue giuen more proofes of his courage then Moses Hee slue the Egyptian He confronted Pharaoh in his owne Court Hee beat the Midianite shepheards He feared not the troopes of Egypt He durst looke God in the face amidst all the terrors of Sinai and yet that spirit which made and knew his heart sayes Hee was the mildest man vpon earth Mildnesse and Fortitude may well lodge together in one brest to correct the misconceits of those men that thinke none valiant but those that are fierce and cruell No sooner is the word out of Miriams mouth then the Word of Gods reproofe meets it How he bestirs him and will be at once seene and heard when the name of Moses is in question Moses was zealously carefull for Gods glory and now God is zealous for his The remunerations of the Almightie are infinitely gracious He cannot want honour and patronage that seekes the honour of his Maker The ready way to true glory is goodnesse God might haue spoken so lowd that Heauen and Earth should haue heard it so as they should not haue needed to come forth for audience but now hee cals them out to the barre that they may be seene to heare It did not content him to chide them within doores the shame of their fault had beene lesse in a priuate rebuke but the scandall of their repining was publike Where the sinne is not afraid of the light God loues not the reproofe should be smothered They had depressed Moses God aduances him They had equalled them to Moses God prefers him to them Their plea was that God had spoken by them as well as Moses Gods reply is That hee hath in a more entire fashion spoken to Moses then them God spake to the best of them but either in their dreame sleeping or in vision waking But to Moses he spake with more inward illumination with more liuely representation To others as a stranger to Moses as a friend God had neuer so much magnified Moses to them but for their enuy We cannot deuise to pleasure Gods seruants so much as by despighting them God was angry when he chode them but more angry when he departed The withdrawing of his presence is the presence of his wrath Whiles hee stayes to reproue there is fauour in his displeasure but when he leaues either man or Church there is no hope but of vengeance The finall absence of God is hell it selfe When he forsakes vs though for a time it is an introduction to his vtmost iudgement It was time to looke for a iudgement when God departed so soone as he is gone from the eyes of Miriam the leprosie appeares in her face her foule tongue is punished with a foule face Since she would acknowledge no difference betwixt her selfe and her brother Moses euery Israelite now sees his face glorious here leprous Deformitie is a fit cure of Pride Because the venome of her tongue would haue eaten into the reputation of her brother therefore a poisonous infection eates into her flesh Now both Moses Miriam need to weare a vayle the one to hide his glory the other her deformitie That Midianite Zapparah whom she scorned was beautifull in respect of her Miriam was striken Aaron escaped both sinned his Priesthood could not rescue him the greatnesse of his dignity did but adde to the haynousnesse of his sinne his repentance freed him Alasse my Lord I beseech thee lay not this sinne vpon vs which we haue foolishly committed I wonder not to see Aaron free while I see him penitent This very confession saued him before from bleeding for Idolatry which now preserues him from Leprosie for his enuious repining The vniuersall Antidote for all the iudgements of God is our humble repentance Yea his sad deprecation preuailed both to cleare himselfe and recouer Miriam The brother sues for himselfe and his sister to that brother whom they both emulated for pardon from himselfe and that God which was offended in him Where now is that equality which was pretended Behold hee that so lately made his brother his fellow now makes him his God Lay not this sinne vpon vs Let her not bee as one dead As if Moses had imposed this plague and could remoue it Neuer any opposed the seruants of God but one time or other they haue beene constrained to confesse a superiority Miriam would haue wounded Moses with her tongue Moses would heale her with his O Lord heale her now The wrong is the greater because
the wicked and he that despiseth his waies shall die §. 3. Fidelity in performances To God To man in faithfull reproofe OR whether to God and man 1. Fidelity both first in performing that wee haue vndertaken If thou haue vowed a vow to God deferre not to pay it for hee delighteth not in fooles Ec. 5.3 Ec. 5.4 pay therefore that thou hast vowed It is better that thou shouldst not vow than that thou shouldst vow and not pay it Suffer not thy mouth to make thy flesh to sin Ec. 5.5 Neither say before the Angell that this is ignorance Pr. 20.25 Pr. 12.22 Pr. 28.10 Pr. 28.20 Pr. 25.19 Wherefore shall God bee angry by thy voice and destroy the worke of thine hands For It is destruction to a man to deuoure that which is sanctified and after the vowes to enquire Neither this to God onely but to man They that deale truly are his delight and the vpright shall inherit good things yea The faithfull man shall abound in blessings whereas the perfidious man as he wrongs others for Confidence in an vnfaithfull man in time of trouble Pr. 17.13 is like a broken tooth and a sliding foot so he gaineth not in the end himselfe He that rewardeth euill for good euill shall not depart from his house 2. In a faithfull reproofe Open rebuke is better than secret loue The wounds of a louer are faithfull and the kisses of an enemie are pleasant but false Pr. Pr. 15.12 Pr. 25.12 so that he that reproueth shall finde more thanke at the last and how euer the scorner take it yet he that reproueth the wise and obedient eare is as a gold eare ring and an ornament of fine gold §. 4. Truth in words The qualitie The fruit to himselfe to others The opposites 1. Lies Slander 2. Dissimulation Flatterie HE that speaketh truth will shew righteousnesse Wherein Pr. 12.17 Pr. 14.25 A faithfull Witnesse deliuereth soules but a deceiuer speaketh lies A vertue of no small importance for Death and Life are in the hand of the tongue and as a man loues Pr. 18.21 hee shall eat the fruit thereof to good or euill to himselfe others Himselfe Pr. 15.4 Pr. 12.19 Pr. 10.20 Pr. 10.21 Pr. 23.23 A wholsome tongue is as a Tree of life and the lip of truth shall be stable for euer Others The tongue of the iust man is as fined siluer and the lips of the Righteous doe feed many therefore Buy the truth and sell it not as those doe which either 1. lye 2. slander 3. dissemble or 4. flatter §. 5. The lyer His fashions His manifestation His punishment A Faithfull witnesse will not lie but a false record will speake lies Of those six Pr. 14.5 Pr. 6.16 Pr. 6.17 Pr. 6.19 Pr. 19.28 Pr. 26.28 Pr. 12.19 Pr. 19.5 Pr. 12.22 Pr. 21.28 Pr. 25.18 Pr. 24.28 29. Pr. 30.7 Pr. 30.8 Pr. 19.22 yea seuen things that God hateth two are A lying tongue and a false witnesse that speaketh lies For such a one mocketh at iudgement and his mouth swallowes vp iniquitie yea a false tongue hateth the afflicted He is soone perceiued for a lying tongue varieth incontinently and when he is found A false witnesse shall not be vnpunished and he that speaketh lies shall not escape for the lying lips are abomination to the Lord therefore a false witnesse shall perish and who pitties him Such a one is an hammer a sword a sharpe arrow to his neighbour he deceiueth with his lips and saith I will doe to him as he hath done to me Two things then haue I required of thee denie me them not vntill I die c. Remoue farre from me vanitie and lyes Let me be a poore man rather than a lyer §. 6. The slanderer what his exercise in misreports in vnseasonable medling what his entertainment THis wicked man diggeth vp euill and in his lips is like burning fire Pr. 16.27 Pr. 16.30 Hee shutteth his eies to deuise wickednesse hee moueth his lips and bringeth euill to passe and either hee inuenteth ill rumors A righteous man hateth lying words Pr. 13.5 but the wicked causeth slander and shame Pr. 20.3 Pr. 11.13 Pr. 26.20 Pr. 18.8 or else in true reports he will be foolishly medling and goeth about discouering secrets where he that is of a faithfull heart concealeth matters and by this meanes raiseth discord Without wood the fire is quenched and without a tale-bearer strife ceaseth for the words of a tale-bearer are as flatterings Ec. 7.23 and goe downe into the bowels of the belly therefore as on the one side thou mayest not giue thine heart to all that men speake of thee Pr. 25.23 left thou heare thy seruant cursing thee so on the other no countenance must be giuen to such for As the North-wind driues away raine so doth an angry countenance the slandering tongue §. 7. The dissembler of foure kinds malicious vaine-glorious couetous impenitent The flatterer his successe to himselfe to his friend his remedie Pr. 10.18 THE slanderer and dissembler goe together Hee that dissembleth hatred with lying lips Pr. 26.24 and he that inuenteth slander is a foole There is then a malicious dissembler He that hateth will counterfeit with his lips and in his heart he layeth vp deceit Pr. 26.25 Pr. 26.26 such one though he speake fauourably beleeue him not for there are seuen abominations in his heart Hatred may be couered with deceit but the malice thereof shall at last bee discouered in the congregation There is a vaine-glorious dissembler that maketh himselfe rich Pr. 13.7 Pr. 13.7 Pr. 20.24 Pr. 23.6 Pr. 23.7 and is poore and 3. a couetous There is that makes himselfe poore hauing great riches and this both 1. in bargains It is naught it is naught faith the buyer but when he is gone apart he boasteth and 2. In his entertainment The man that hath an euill eie as though he thought in his heart so will he say to thee Eat and drinke Pr. 28.13 Pr. 27.14 but his heart is not with thee Lastly an impenitent Hee that hideth his sinnes shall not prosper but he that confesseth and forsaketh them shall haue mercie The flatterer praiseth his friend with a loud voice rising early in the morning but with what successe Pr. 29.5 To himselfe It shall be counted to him for a curse To his friend A man that flattereth his neighbour Pr. 26.28 Pr. 20.19 spreadeth a net for his steps he spreadeth and catcheth For a flattering mouth causeth ruine The onely remedie then is Meddle not with him that flattereth with his lips Ec. 7.7 for It is better to heare the rebuke of wise men than the song of fooles §. 8. Truth in dealings wherein is the true dealers Practices To doe right with ioy Reward Gods loue Good memoriall Pr. 11.3 Pr. 11.5 Pr. 15.19 Pr. 21.8 Pr. 21.3 Pr. 21.15 Pr. 10.16 Pr. 29.7 Pr. 29.10 Pr. 21.8 Pr. 3.29
cogitation working as it commonly doth remissely causeth not any sudden alteration in our Traueller but as we say of Comets and Eclipses hath his effect when the cause is forgotten Neither is there any one more apparant ground of that lukewarme indifferency which is fallen vpon our times than the ill vse of our wandrings for our Trauellers being the middle ranke of men and therefore either followers of the great or commanders of the meaner sort cannot want conuenience of diffusing this temper of ease vnto both SECT XV. ALl this mischiefe is yet hid with a formall profession so as euery eye cannot finde it in others it dares boldly breake forth to an open reuolt How many in our memory whiles with Dinah they haue gone forth to gaze haue lost their spirituall chastity and therewith both the Church and themselues How many like vnto the brooke Cedron run from Hierusalem thorow the vale of Iehosaphat and end their course in the dead sea Robert Pointz in his preface to the testimonies for the reall presence 2 Chron. 24. A popish writer of our Nation as himselfe thought not vnlearned complaining of the obstinacy of vs hereticks despaires of preuailing because he findes it to be long agoe fore-prophecied of vs in the Booke of the Chronicles At illi Protestantes audire noluerunt It is well that Protestants were yet heard of in the old Testament as well as Iesuites whose name one of their owne by good hap hath found Num. 26.24 Like as Erasmus found Friers in S. Pauls time inter falsos Fratres Socrat. in Iosuam l. 1. c. 2. q. 19. Gretser contra Lerneum c. 1. 2. Vere aiquidam haereticus Iesuitas in sacris literis repertri But it were better if this mans word were as true as it is idle Some of ours haue heard to their cost whose losse ioyned with the griefe of the Church and dishonour of the Gospel we haue sufficiently lamented How many haue wee knowne stroken with these Aspes which haue died sleeping And in truth whosoeuer shall consider this open freedome of the meanes of seducement must needs wonder that we haue lost no more especially if he be acquainted with those two maine helps of our Aduersaries importunity and plausibility Neuer any Pharisee was so eager to make a Proselyte as our late factors of Rome and if they be so hot set vpon this seruice as to compasse sea and land to winne one of vs shall we be so mad as to passe both their sea and land to cast our selues into the mouth of danger No man setteth foot vpon their coast which may not presently sing with the Psalmist They come about mee like Bees It fares with them as with those which are infected with the pestilence who they say are carried with an itching desire of tainting others When they haue all done this they haue gained that if Satan were not more busie and vehement than they they could gaine nothing But in the meane time there is nothing wherein I wish we would emulate them but in this heat of diligence and violent ambition of winning Pyrrhus did not more enuy the valour of those old Romane souldiers which he read in their wounds and dead faces than we doe the busie audacitie of these new The world could not stand before vs if our Truth might be but as hotly followed as their falshood Oh that our God whose cause we maintaine would enkindle our hearts with the fire of holy zeale but so much as Satan hath inflamed theirs with the fire of fury and faction Oh that he would shake vs out of this dull ease and quicken ourslacke spirits vnto his owne worke Arise O North and come O South and blow vpon our garden that the spices thereof may flow forth These suters will take no deniall but are ready as the fashion was to doe with rich matches to carry away mens soules whether they will or no. Wee see the proofe of their importunity at home No bulwarke of lawes no barres of iustice though made of three trees can keepe our rebanished fugitiues from returning from intermedling How haue their actions said in the hearing of the world that since heauen will not heare them they will try what hell can doe And if they dare bee so busie in our owne homes where they would seeme somewhat awed with the danger of iustice what thinke we will they not dare to doe in their owne territories where they haue not free scope onely but assistance but incouragement Neuer generation was so forward as the Iesuiticall for captation of wils amongst their owne or of soules amongst strangers What state is not haunted with these ill spirits yea what house yea what soule Not a Princes Councell-Table not a Ladies chamber can be free from their shamelesse insinuations It was not for nothing that their great Patron Philip the second King of Spaine called them Clerices negotiadores and that Marcus Antonius Columna Generall of the Nauy to Pius Quintuâ— in the battell of Lepanto and Viceroy of Sicile could say to Father Don Alonso a famous Iesuite affecting to be of the counsell of his conscience Voi altri padri di Ihesu hauete la mente al ciclo le mani al mondo l'anima al diauolo SECT XVI YEt were there the lesse perill of their vehemence if it were only rude and boysterous as in some other sects that so as it is in Canon shot it might be more easily shund than resisted but here the skill of doing mischiefe contends with the power their mis-zealous passions hide themselues in a pleasing sweetnesse and they are more beholden to policy than strength What Gentleman of any note can crosse our Seas whose name is not landed in their books before hand in preuention of his person whom now arriued if they finde vntractable through too much preiudice they labour first to temper with the plausible conuersation of some smooth Catholike of his owne Nation the name of his Countrey is warrant enough for his insinuation Not a word yet may be spoken of Religion as if that were no part of the errand So haue we seene an Hawke cast off at an Hernshaw to looke and flie a quite other way after many carelesse and ouerly fetches to towre vp vnto the prey intended There is nothing wherein this faire companion shall not apply himselfe to his welcome Countryman At last when he hath possest himselfe of the heart of his new acquaintance got himselfe the reputation of a sweet ingenuity and delightfull sociablenesse he findes opportunities to bestow some witty scoffes vpon those parts of our religion which lie most open to aduantage And now it is time to inuite him after other rarities to see the Monastery of our English Benedictines or if elsewhere those English Colleges which the deuout beneficence of our well-meaning neighbours with no other intention than some couetous Farmers lay saltcats in their doue-coats haue bountifully erected There it is a wondes
happy It is the third Heauen alone where thou O blessed Trinity enioyest thy selfe and thy glorified spirits enioy thee It is the manifestation of thy glorious presence that makes Heauen to be it selfe This is the priuiledge of thy Children that they here seeing thee which art inuisible by the eye of faith haue already begunne that heauen which the perfect sight of thee shall make perfect aboue Let my soule then let these heauens alone till it may see as it is seen That wee may descend to this lowest and meanest Region of Heauen wherewith our senses are more acquainted What maruels doe euer â—â—ere meet with vs There are thy Clouds thy bottles of raine Vessels as thinne as 〈◊〉 liquor which is contained in them there they hang and moue though weighty with their burden How they are vpheld and why they fall here and now we know not and wonder These thou makest one while as some Aerie Seas to hold water another while as some Aerie Furnaces whence thou scatterest thy sudden fires vnto all the parts of the Earth astonishing the World with the fearfull noyse of that eruption out of the midst of water thou fetchest fire and hard stones out of the midst of thin vapours another while as some steele-glasses wherein the Sunne lookes and shewes his face in the variety of those colours which he hath not There are thy streames of light blazing and falling Starres fires darred vp and downe in many formes hollow openings and as it were Gulfes in the skie bright circles about the Moone and other Planets Snowes Haile In all which it is enough to admire thine hand though we cannot search out thine action There are thy subtill Windes which we heare and feele yet neither can see their substance nor know their causes whence and whither they passe and what they are thou knowest There are thy Fowles of all shapes colours notes natures whilst I compare these with the inhabitants of that other heauen I finde those Starres and spirits like one another These Meteors and fowles in as many varieties as there are seuerall creatures Why is this Is it because Man for whose sake these are made delights in change thou in constancie Or is it that in these thou mayest shew thine owne skill and their imperfection There is no variety in that which is perfect because there is but one perfection and so much shall we grow nearer to perfectnesse by how much wee draw nearer to vnity and vniformitie From thence if wee goe downe to the great deepe the Wombe of moisture the Well of fountaines the great Pond of the world wee know not whether to wonder at the Element it selfe or the ghests which it containes How doth that sea of thine roare and fome and swell as if it would swallow vp the earth Thou stayest the rage of it by an insensible violence and by a naturall miracle confinest his wanes vvhy it moues and why it stayes it is to vs equally wonderfull what liuing Mountaines such are thy Whales rowle vp and downe in those fearfull billowes for greatnesse of number hugenesse of quantitie strangenesse of shapes varietie of fashions neither aire nor earth can compare vvith the vvaters I say nothing of thy hid treasures which thy vvisedome hath reposed in the bowels of the earth and sea How secretly and how basely are they laid vp secretly that we might not seeke them basely that vve might not ouer-esteeme them I need not digge so low as these metals mineries quarries vvhich yeeld riches enough of obseruation to the soule How many millions of vvonders doth the very face of the earth offer me Which of these Herbs Flowres Trees Leaues Seeds Fruits is there what Beast what Worme vvherein we may not see the footsteps of a Deity Wherein wee may not reade infinitenesse of power of skill and must be forced to confesse that hee vvhich made the Angels and Starres of heauen made also the vermine on the earth O God the heart of man is too strait to admire enough euen that vvhich he treads vpon What shall wee say to thee the Maker of all these O Lord how vvonderfull are thy vvorkes in all the world In wisedome hast thou made them all And in all these thou spakest and they were done Thy vvill is thy word and thy word is thy deed Our tongue and hand and heart are different all are one in thee which are simply one and infinite Here needed no helpes no instruments whâ—t could be present with the Eternall what needed or vvhat could be added to the infinite Thine hand is not shortned thy word is still equally effectuall say thou the word and my soule shall be made new againe say thou the word and my body shall be repaired from his dust For all things obey thee O Lord why doe I not yeeld to the word of thy councell since I must yeeld as all thy creatures to the word of thy command Of Man BVT O God what a little Lord hast thou made ouer this great World The least corne of sand is not so small to the whole Earth as Man is to the Heauen vvhen I see the Heauens the Sunne Moone and Starres O God what is man who would thinke thou shouldst make all these Creatures for one and that one vvell neere the least of all Yet none but he can see what thou hast done none but he can admire and adore thee in what he seeth how had he need to do nothing but this since he alone must do it Certainly the price and vertue of things consist not in the quantity one diamond is more worth then many Qâ—arries of stone one Loadstone hath more vertue then Mountaines of earth It is lawfull for vs to praise thee in our selues All thy creation hath not more wonder in it then one of vs other Creatures thou madest by a simple command Man not without a diuine consultation others at once Man thou didst first forme then inspire others in seuerall shapes like to none but themselues Man after thine owne Image others with qualities fit for seruice Man for dominion Man had his name from thee They had their names from Man How should we be consecrated to thee aboue all others since thou hast bestowed more cost on vs then others What shall I admire first Thy prouidence in the time of our Creation Or thy power and wisedom in the act First thou madest the great house of the World and furnishedst it then thou broughtest in thy Tenant to possesse it The bare vvalls had been too good for vs but thy loue vvas aboue our desert Thou that madest ready the Earth for vs before we were hast by the same mercy prepared a place in heauen for vs whiles wee are on earth The stage was first fully prepared then was Man brought forth thither as an Actor or Spectator that he might neither be idle nor discontent behold thou hadst addressed an earth for vse an Heauen for contemplation after thou hadst drawne
yea without dimention of matter was truly admirable Doubtlesse he went oft about it and viewed it on all sides and now when his eie and mind could vntâ—â— with no likely causes so far off resolues I will goe see it His curiosity led him neeres and what could hee see but a bush and a flame which he saw at first vnsatisfied It is good to come to the place of Gods presence howsoeuer God may perhaps speak to thy heart though thou come but for nouelty Euen those which haue come vpon curiosity haue beene oft taken Absence is without hope If Moses had not come he had not beene called out of the bush To see a fire not consuming the bush was much but to heare a speaking fire this was more and to heare his owne name out of the mouth of the fire it was most of all God makes way for his greatest messages by astonishment and admiration as on the contrary carelesnesse caries vs to a meere vnproficiency vnder the best meanes of God If our hearts were more awfull Gods messages would be more effectuall to vs. In that appearance God meant to call Moses to come yet when he is come inhibits him Come not hither We must come to God we must not come too nere him When we meditate of the great mysteries of his word we come to him we come too neere him when we search into his counsels The Sun and the fire say of themselues Come not too neare how much more the light which none can attaine vnto We haue all our limits set vs The Gentiles might come into some outter courts not into the inmost The Iewes might come into the inner Court not into the Temple the Priests and Leuites into the Temple not into the Holy of Holies Moses to the Hill not to the Bush The waues of the Sea had not more need of bounds then mans presumption Moses must not come close to the bush at all and where he may stand he may not stand with his shooes on There is no vnholinesse in clothes God prepared them for man at first and that of skins lest any exception should be taken at the hides of dead beasts The rite was significant What are the shooes but worldly and carnall affections If these be not cast off when we come to the holy place we make our selues vnholy how much lesse should we dare to come with resolutions of sinne This is not onely to come with shooes on but with shooes bemired with wicked filthinesse the touch whereof pro-the pauement of God and makes our presence odious Moses was the Sonne of Amram Amram of Kohath Kohath of Leui Leui of Iacob Iacob of Isaac Isaac of Abraham God puts together both ends of his pedigree I am the God of thy father and of Abraham Isaac Iacob If he had said onely I am thy God it had beene Moses his duty to attend awfully but now that he sayes I am the God of thy Father and of Abraham c. He challenges reuerence by prescription Any thing that was our Ancesters pleases vs their Houses their Vessels their Cotâ— armour How much more their God How carefull should Parents be to make holy choices Euery president of theirs are so many monuments and motiues to their posterity What an happinesse it is to be borne of good Parents hence God claimes an interest in vs and wee in him for their sake As many a man smarteth for his fathers sinne so the goodnesse of others is crowned in a thousand generations Neither doth God say I was the God of Abraham Isaac Iacob but I am The Patriarkes still liue after so many thousand yeares of dissolution No length of time can separate the soules of the iust from their Maker As for their body there is still a reall relation betwixt the dust of it and the soule and if the being of this part be more defectiue the being of the other is more liuely and doth more then recompence the wants of that earthly halfe God could not describe himselfe by a more sweet name then if his I am the God of thy father and of Abraham c. yet Moses hides his face for feare If he had said I am the glorious God that made heauen and earth that dwell in light inaccessible whom the Angels cannot behold or I am God the auenger iust and terrible a consuming fire to mine enemies here had beene iust cause of terror But why was Moses so frighted with a familiar compellation God is no lesse awfull to his owne in his very mercies Great is thy mercy that thou mayst be feared for to them no lesse maiesty shines in the fauours of God then in his iudgements and iustice The wicked heart neuer feares God but thundring or shaking the earth or raining fire from heauen but the good can dread him in his very sunne-shine his louing deliuerances blessings affect them with awfulnesse Moses was the true son of Iacob who when he saw nothing but visions of loue mercy could say How dreadfull is this places I see Moses now at the bush hiding his face at so milde a representation hereafter we shall see him in this very Mount betwixt heauen and earth in Thunder Lightning Smoke Earth-quakes speaking mouth to mouth with God bare faced and fearlesse God was then more terrible but Moses was lesse strange This was his first meeting with God further acquaintance makes him familiar and familiarity makes him bold Frequence of conuersation giues vs freedome of accesse to God and makes vs powre out our hearts to him as fully and as fearlesly as to our friends In the meane time now at first he made not so much haste to see but he made as much to hide his eies Twice did Moses hide his face once for the glory which God put vpon him which made him so shine that he could not bee beheld of others once for Gods owne glory which hee could not behold No maruell Some of the creatures are too glorious for mortall eies how much more when God appeares to vs in the easiest manner must his glory needs ouercome vs Behold the difference betwixt our present and future estate Then the more Maiesty of appearance the more delight when our sin is quite gone all our feare at Gods presence shall be turned into ioy God appeared to Adam before his sin with comfort but in the same forme which after his sin was terrible And if Moses cannot abide to looke vpon Gods glory when he descends to vs in mercy how shall wicked ones abide to see his fearfull presence when he sets vpon vengeance In this fire he flamed and consumed not but in his reuenge our God is a consuming fire First Moses hides himselfe in feare now in modesty Who am I None in all Aegypt or Midian was comparably fit for this embassage Which of the Israelites had bin brought vp a Courtier a Scholler an Israelite by blood by education an Aegyptian learned wise valiant
touched of the purest Israelite Here the hem of his garment is touched by the woman that had the flux of blood yea his very face was touched with the lips of Iudas There the very earth vvas prohibited them on which he descended Here his very body and blood is profered to our touch and taste Oh the maruellous kindnesse of our God! How vnthankfull are we if we doe not acknowledge this mercy aboue his ancient people They were his owne yet strangers in comparison of our libertie It is our shame and sinne if in these meanes of intirenesse we be no better acquainted with God then they which in their greatest familiaritie vvere commanded aloofe God was euer wonderfull in his workes and fearfull in his iudgements but hee was neuer so terrible in the execution of his will as now in the promulgation of it Here was nothing but a maiesticall terrour in the eyes in the eares of the Israelites as if God meant to shew them by this how fearfull he could be Here was the lightning darted in their eyes the thunders roaring in their eares the Trumpet of God drowning the thunder claps the voice of God out-speaking the Trumpet of the Angell The Cloud enwrapping the smoake ascending the fire flaming the Mount trembling Moses climbing and quaking palenesse and death in the face of Israel vprore in the elements and all the glory of heauen turned into terrour In the destruction of the first World there were clouds without fire In the destruction of Sodom there was fire raining without clouds but here was fire smoake clouds thunder earthquakes and whatsoeuer might worke more astonishment then euer was in any vengeance inflicted And if the Law vvere thus giuen how shall it be required If such were the Proclamation of Gods Statutes what shall the Sessions bee I see and tremble at the resemblance The Trumpet of the Angell called vnto the one The voice of an Archangell the Trumpet of God shall summon vs to the other To the one Moses that climbed vp that Hill and alone saw it sayes God came with ten thousands of his Saints In the other thousand thousands shall minister to him and ten thousand thousands shal stand before him In the one Mount Sinai onely was on a flame all the World shall be so in the other In the one there was fire smoake thunder and lightning In the other a fiery streame shall issue from him wherewith the heauens shall be dissolued and the Elements shall melt away vvith a noise Oh God how powerfull art thou to inflict vengeance vpon sinners who didst thus forbid sinne and if thou vvert so terrible a Law-giuer vvhat a Iudge shalt thou appeare What shall become of the breakers of so fierie a Law Oh vvhere shall those appeare that are guilty of the transgressing that law vvhose very deliuery vvas little lesse then death If our God should exact his Law but in the same rigour wherein he gaue it sinne could not quite the cost But now the fire vvherein it was deliuered was but terrifying the fire wherein it shall bee required is consuming Happy are those that are from vnder the terrours of that Law which was giuen in fire and in fire shall be required God would haue Israel see that they had not to do with some impotent Commander that is faine to publish his Lawes without noyse in dead paper which can more easily enioyne then punish or descry then execute and therefore before hee giues them a Law he shewes them that he can command Heauen Earth Fire Ayre in reuenge of the breach of the Law That they could not but thinke it deadly to displease such a Law-giuer or violate such dreadfull statutes that they might see all the Elements examples of that obedience which they should yeeld vnto their Maker This fire wherein the Law was giuen is still in it and will neuer out Hence are those terrours which it flashes in euery conscience that hath felt remorse of sinne Euery mans heart is a Sinai and resembles to him both heauen and hell The sting of death is sinne and the strength of sinne is the Law That they might see he could finde out their closest sinnes hee deliuers his Law in the light of fire from out of the smoake That they might see what is due to their sinnes they see fire aboue to represent the fire that should be below them That they might know he could waken their securitie the Thunder and louder voice of GOD speakes to their hearts That they might see what their hearts should doe the Earth quakes vnder them That they might see they could not shift their appearance the Angels call them together Oh royall Law and mighty Law-giuer How could they think of hauing any other God that had such proofes of this How could they think of making any resemblance of him whom they saw could not be seene and whom they saw in not being seene infinite How could they thinke of daring to profane his Name vvhom they heard to name himselfe with that voice Iehoua How could they thinke of standing vvith him for a day whom they saw to command that heauen vvhich makes and measures day How could they thinke of disobeying his Deputies whom they saw so able to reuenge How could they thinke of killing when they were halfe dead with the feare of him that could kill both body and soule How could they think of the flames of lust that saw such fires of vengeance How could they thinke of stealing from others that saw whose the heauen and the earth was to dispose of at his pleasure How could they thinke of speaking falsely that heard God speake in so fearfull a tone How could they thinke of coueting others goods that saw how vveake and vncertaine right they had to their owne Yea to vs vvas this Law so deliuered to vs in them neither had there beene such state in the promulgation of it if God had not intended it for Eternity We men that so feare the breach of humane Lawes for some small mulcts of forfeiture how should vvee feare thee O Lord that canst cast body and soule into hell Of the Golden Calfe IT was not much aboue a moneth since Israel made their couenant with God since they trembled to heare him say Thou shalt haue no other Gods but me since they saw Moses part from them and climbe vp the Hill to God and now they say Make vs Gods we know not what is become of this Moses Oh ye mad Israelites haue ye so soon forgotten that fire and thunder which you heard and saw Is that smoake vanished out of your minde as soone as out of your sight Could your hearts cease to tremble with the earth Can yee in the very sight of Sinai call for other Gods And for Moses was it not for your sakes that he thrust himselfe into the midst of that smoake and fire which ye feared to see afar off Was he not now gone after so many sudden
and simple to confound the wise and mighty Yet God did this worke by Moses Moses hewed and God wrote Our true Moses repaires that Law of God which we in our nature had broken He reuiues it for vs and it is accepted of God no lesse then iâ— the first Characters of his Law had been still entyre We can giue nothing but the Table it is God that must write in it Our hearts are but a bare boord till God by his finger ingraue his Law in them Yea Lord we are a rough Quarry hew thou vs out and square vs fit for thee to write vpon Well may wee maruell to see Moses after this ouersight admitted to this charge againe Who of vs would not haue said Your care indeed deserues trust you did so carefully keepe the first Tables that it would doe well to trust you with such another burden It was good for Moses that hee had to doe with God not with men The God of mercy will not impute the slips of our infirmitie to the preiudice of our faithfulnesse He that after the misse-answer of the one Talent would not trust the euill seruant with a second because he saw a wilfull neglect will trust Moses with his second Law because he saw fidelitie in the worst error of his zeale Our charity must learne as to forgiue so to beleeue where we haue beene deceiued Not that wee should wilfully beguile our selues in an vniust credulitie but that we should search diligently into the disposition of persons and grounds of their actions perhaps none may bee so sure as they that haue once disappointed vs. Yea Moses brake the first therefore hee must hew the second If God had broken them he would haue repayred them The amends must be where the fault was Both God and his Church looke for a satisfaction in that wherein we haue offended It was not long since Moses his former fast of forty dayes When hee then came downe from the hill his first question was not for meat and now going vp againe to Sinai he takes not any repast with him That God which sent the Quailes to the Host of Israel and Manna from Heauen could haue fed him with dainties He goes vp confidently in a secure trust of Gods prouision There is no life to that of faith Man liues not by bread onely The Vision of God did not onely satiate but feast him What a blessed satiety shall there be when we shall see him as he is and he shall be all in all to vs since this very fraile mortality of Moses was sustained and comforted but with representations of his presence I see Moses the Receiuer of the Law Elias the Restorer of the Law Christ the fulfiller of the old Law and Author of the new all fasting forty daies and these three great fasters I find together glorious in mount Tabor Abstinence merits not For Religion consists not in the belly either full or empty What are meates or drinkes to the Kingdome of God which is like himselfe spirituall But it prepares best for good duties Full bellies are fitter for rest not the body so much as the soule is more actiue with emptinesse Hence solemne prayer takes euer fasting to attend it and so much the rather speeds in Heauen when it is so accompanied It is good so to dyet the body that the soule may be fatned When Moses came downe before his eyes sparkled with anger and his face was both interchangeably pale and red with indignation now it is bright with glory Before there were the flames of fury in it now the beames of Maiesty Moses had before spoken with God why did not his face shine before I cannot lay the cause vpon the inward trouble of his passions for this brightnesse was externall Whither shall wee impute it but to his more intyrenesse with God The more familiar acquaintance wee haue with God the more doe wee partake of him He that passes by the fire may haue some gleames of heat but he that stands by it hath his colour changed It is not possible a man should haue any long conference with God and be no whit affected Wee are strangers from God it is no wonder if our faces be earthly but he that sets himselfe apart to God shall finde a kind of Maiestie and awfull respect put vpon him in the mindes of others How did the heart of Moses shine with illumination when his face was thus lightsome And if the flesh of Moses in this base composition so shined by conuersing with God forty dayes in Sinai What shall our glory bee when clothed with incorruptible bodies we shall conuerse with him in the highest Heauens Now his face onely shone afterwards the three Disciples saw all his body shining The nature of a glorified body the clearer Vision the immediate presence of that fountaine of glory challenge a far greater resplendence to our faces then his O God we are content that our faces bee blemished a while with contempt and blubred with teares how can wee but shine with Moses when wee shall see thee more then Moses The brightnesse of Moseses face reflected not vpon his owne eyes He shone bright and knew not of it He saw Gods face glorious he did not thinke others had so seene his How many haue excellent graces and perceiue them not Our owne sense is an ill iudge of Gods fauours to vs Those that stand by can conuince vs in that which we deny to ourselues Here below it is enough if we can shine in the eies of others aboue we shall shine and know it At this instant Moses sees himselfe shine then he needed not God meant not that hee should more esteeme himselfe but that he should bee more honoured of the Israelites That other glory shall bee for our owne happinesse and therefore requires our knowledge They that did but stand still to see anger in his face ranne away to see glory in it Before they had desired that God would not speake to them any more but by Moses and now that God doth but looke vpon them in Moses they are afraid and yet there was not more difference betwixt the voyces then the faces of God and Moses This should haue drawne Israel to Moses so much the more to haue seene this impression of Diuinity in his face That which should haue comforted affrights them Yea Aaron himselfe that before went vp into the Mount to see and speake with God now is afraid to see him that had seene God Such a feare there is in guiltinesse such confidence in innocencie When the soule is once cleared from sin it shall run to that glory with ioy the least glimpse whereof now appales it and sends it away in terror How could the Israelites now chuse but thinke How shall wee abide to looke God in the face since our eyes are dazeled with the face of Moses And well may we still argue If the Image of God which he hath set in the
fleshly forehead of authority dant vs how shall we stand before the dreadfull Tribunall of Heauen Moses maruels to see Israel run away from their Guide as from their Enemie and lookes backe to see if hee could discerne any new cause of feare and not conceiuing how his myld face could affray them cals them to stay and retyre Oh my people whom doe ye flee It is for your sakes that I ascended stayd came downe Behold here are no armed Leuites to strike you no Amalekites no Aegyptians to pursue you no fires and thunders to dismay you I haue not that rod of God in my hand which you haue seene to command the Elements or if I had so farre am I from purposing any rigor against you that I now lately haue appeased God towards you and lo here the pledges of his reconciliation God sends me to you for good and do you run from your best friend Whither will ye go from me or without me Stay and heare the charge of that God from whom yee cannot flee They perceiue his voyce the same though his face were changed and are perswaded to stay and returne and heare him whom they dare not see and now after many doubtfull paces approching neerer dare tell him he was growne too glorious Good Moses finding that they durst not looke vpon the Sunne of his face clouds it with a vayle Choosing rather to hide the worke of God in him then to want opportunity of reuealing Gods will to his people I doe not heare him stand vpon termes of reputation if there be glory in my face God put it there he would not haue placed it so conspicuously if he had meant it should be hid Hide ye your faces rather which are blemished with your sinne and looke not that I should wrong God and my selfe to seeme lesse happy in fauor of your weaknesse But without all selfe respects he modestly hides his glorified face cares not their eyes should pierce so far as to his skin on condition that his words may pierce into their eares It is good for a man sometimes to hide his graces Some Talents are best improued by being layd vp Moses had more glory by his Vaile then by his face Christian modesty teaches a wise man not to expose himselfe to the fayrest shew and to liue at the vtmost pitch of his strength There is many a rich Stone laid vp in the bowels of the Earth many a fayre Pearle laid vp in the bosome of the Sea that neuer was seene nor neuer shall bee There is many a goodly Starre which because of height comes not within our account How did our true Moses with the Vayle of his flesh hide the glory of his Dietie and put on vilenesse besides the laying aside of Maiesty and shut vp his great and Diuine Miracles with See you tell no man How farre are those spirits from this which care only to be seene and wish onely to dazle others eyes with admiration not caring for vnknowne Riches But those yet more which desire to seeme aboue themselues whether in parts or graces whose Vayle is fairer then their skinne Modest faces shall shine through their Vailes when the vain-glorious shall bewray their shame through their couering That God which gaue his Law in smoke deliuered it againe through the Vayle of Moses Israel could not looke to the end of that which should be abolished for the same cause had God a Vayle vpon his face which hid his presence in the Holy of Holies Now as the Vayle of God did rend when he said It is finished so the Vayle of Moses then pulled off We cleerely see Christ the end of the Law Our Ioshua that succeeded Moses speakes to vs bare-faced what a shame is it there should bee a Vayle vpon our hearts when there is none on his face When Moses went to speake with God he pulled off his Vayle It was good reason he should present to God that face which he had made There had beene more need of his Vayle to hide the glorious face of God from him then to hide his from God but his faith and thankfulnesse serue for both these vses Hypocrites are contrary to Moses he shewed his worst to men his best to God they shew their best to men their worst to God but God sees both their Vayle and their face and I know not whether he hates their vayle of dissimulation or their face of wickednesse Of NADAB and ABIHV THat God which shewed himselfe to men in fire when hee deliuered his Law would haue men present their Sacrifices to him in fire and this fire hee would haue his owne that there might bee a iust circulation in this creature as the water sends vp those vapours which it receiues downe againe in raine Hereupon it was that fire came downe from God vnto the Altar That as the charge of the Sacrifice was deliuered in fire and smoake so God might signifie the acceptation of it in the like fashion wherein it was commanded The Baalites might lay ready their Bullocke vpon the wood and water in their Trench but they might sooner fetch the blood out of their bodies and destroy themselues then one flash out of Heauen to consume the Sacrifice That Deuill which can fetch downe fire from Heauen either maliciously or to no purpose although he abound with fire and did as feruenly desire this fire in emulation to God as euer he desired mitigation of his owne yet now hee could no more kindle a fire for the Idolatrous Sacrifice then quench the flames of his own torment Herein God approues himselfe only worthy to be sacrificed vnto that he creates the fire of his owne seruice whereas the impotent Idols of the Heathen must fetch fire from their neighbors Kitchen and themselues are fit matter for their borrowed fire The Israelites that were led too much with sense if they had seene the Bullocke consumed with a fire fetcht from a common hearth could neuer haue acknowledged what relation the Sacrifice had to God had neuer perceiued that God tooke notice of the Sacrifice but now they see the fire comming out from the presence of God they are conuinced both of the power and acceptation of the Almightie They are at once amazed and satisfied to see the same God answer by fire which before had spoken by fire God doth not lesse approue our Euangelicall Sacrifices then theirs vnder the Law but as our Sacrifices are spirituall so are the signes of his acceptation Faith is our guide as Sense was theirs Yea euen still doth God testifie his approbation by sensible euidences when by a liuely faith and feruent zeale our hearts are consecraten to God then doth this heauenly fire come down vpon our Sacrifices then are they holy liuing acceptable This flame that God kindled was not as some momentany bonefire for a sudden and short triumph nor as a domesticall fire to goe out with the day but is giuen for a perpetuity and
say Come vp we will goe vp for God hath deliuered them into our hands If they say Tarry till we come to you we will stand still Ionathan was too wise to trust vnto a casuall presage There might be some farre fetcht coniectures of the euent from the word We will come to you was a threat of resolution Come you to vs was a challenge of feare or perhaps Come vp to vs was a word of insultation from them that trusted to the inaccessiblenesse of the place and multitudes of men Insultation is from pride pride argued a fâ—ll but faith hath nothing to doe with probabilities as that which acknowledgeth no Argument but demonstration If there hid not beene an instinct from GOD of this assured warrant of successe Ionathan had presumed in stead of beleeuing and had tempted that GOD whom hee professed to glorifie by his trust There can be no faith where there is no promise and where there is a promise there can be no presumption Words are voluntary The tongues of the Philistims were as free to say Tarry as Come That God in whom our very tongues moue ouerruled them so as now they shall speake that word which shall cut their owne throats They knew no more harme in Come then Tarry both were alike safe for the sound for the sense but he that put a signification of their slaughter in the one not in the other did put that word into their mouth whereby they might inuite their owne destruction The disposition of our words are from the prouidence of the Almighty God and our hearts haue not alwayes the same meaning in our speeches In those words which we speake at random or out of affectation God hath a further drift of his owne glory and perhaps our iudgement If wicked men say Our tongues are our owne they could not say so but from him whom they defie in saying so and who makes their tongue their executioner No sooner doth Ionathan heare this inuitation then hee answers it Hee whose hands had learned neuer to faile his heart puts himselfe vpon his hands and knees to climbe vp into this danger the exploit was not more difficult then the way the paine of the passage was equall to the perill of the enterprize that his faith might equally triumph ouer both he doth not say how shall I get vp much lesse which way shall I get downe againe but as if the ground were leuell and the action dangerlesse hee puts himselfe into the view of the Philistims Faith is neuer so glorious as when it hath most opposition and will not see it Reason lookes euer to the meanes Faith to the end and in stead of consulting how to effect resolues what shall be effected The way to heauen is more steepe more painfull O God! how perillous a passage hast thou appointed for thy labouring Pilgrims If difficulties will discourage vs we shall but climbe to fall When we are lifting vp our foot to the last step there are the Philistims of death of temptations to grapple with giue vs but faith and turne vs loose to the spight either of Earth or Hell Ionathan is now on the top of the hill and now as if he had an army at his heeles he flyes vpon the hoste of the Philistims his hands that might haue beene weary with climbing are immediately commanded to fight and deale as many deaths as blowes to the amazed enemie He needs not walke farre for this execution Himselfe and his Armour-bearer in one halfe acres space haue slaine twenty Philistims It is not long since Ionathan smote their Garison in the hill of Geba perhaps from that time his name and presence carried terror in it but sure if the Philistims had not seene and felt more then a man in the face and hands of Ionathan they had not so easily groueled in death The blowes and shrikes cannot but affect the next who with a ghastly noise ranne away from death and afright their fellowes no lesse then themselues are afrighted The clamour and feare runnes on like fire in a traine to the very formost rankes Euery man would flye and thinkes there is so much more cause of flight for that his eares apprehend all his eyes nothing Each man thinkes his fellow stands in his way and therefore in stead of turning vpon him which was the cause of their flight they bend their swords vpon those whom they imagine to be the hinderers of their flight and now a miraculous astonishment hath made the Philistims Ionathans Champions and Executioners He followes and kils those which helped to kill others and the more he killed the more they feared and fled and the more they killed each other in the flight and that feare it selfe might preuent Ionathan in killing them the earth it selfe trembles vnder them Thus doth God at once strike them with his owne hand with Ionathans with theirs and makes them runne away from life whiles they would flye from an enemie Where the Almighty purposes destruction to any people hee needs not call in forraigne powers he needs not any hands or weapons but their own He can make vast bodies die no other death then their owne waight We cannot be sure to be friends among our selues whiles God is our enemy The Philistims flye fast but the newes of their flight ouer-runnes them euen vnto Sauls Pomegranate Tree The Watchmen discerne afarre off a flight and execution search is made Ionathan is found missing Saul will consult with the Arke Hypocrites while they haue leisure will perhaps be holy For some fits of deuotion they cannot bee bettered But when the tumult encreased Sauls piety decreases It is now no season to talke with a Priest withdraw thine hand Ahaiah the Ephod must giue place to Armes It is more time to fight then to pray what needs he Gods guidance when he sees his way before him He that before would needs sacrifice ere hee fought will now in the other extreame fight in a wilfull indeuotion Worldly minds regard holy duties no further then may stand with their owne carnall purposes Very easie occasions shall interrupt them in their religious intentions like vnto children which if a Bird doe but flye in their way cast their eye from their booke But if Saul serue not God in one kind he will serue him in another if he honour him not by attending on the Arke hee will honour him by a vow His negligence in the one is recompenced with his zeale in the other All Israel is adiured not to eate any food vntill the euening Hypocrisie is euer masked with a blind and thanklesse zeale To wait vpon the Arke and to consult with Gods Priest in all cases of importance was a direct commandement of God To eate no food in the pursuit of their enemies was not commanded Saul leaues that which he was bidden and does that which he was not required To eate no food all day was more difficult then to attend an houre vpon
thine absence must needs bee the fulnesse of horror and torment Hide not thy face from vs O Lord but shew vs the light of thy countenance that we may liue and praise thee EVEN the fire of Ioabs field warmed the heart of Dauid whiles it gaue him proofe of the heat of Absaloms filiall affection As a man therefore inwardly weary of so long displeasure at last hee receiues Absalom to his sight to his fauour and seales his pardon with a kisse Naturall Parents know not how to retayne an euerlasting anger towards the fruit of their loynes how much lesse shall the GOD of mercies bee vnreconcileably displeased with his owne and suffer his wrath to burne like fire that cannot bee quenched Hee will not alwayes chide neither will hee keepe his anger for euer His wrath endureth but a moment in his fauour is life weeping may endure for a Night but ioy commeth in the Morning ABSALOM is now as great as faire Beautie and Greatnesse make him proud Pride workes his ruine Great spirits will not rest content with a moderate prosperitie Ere two yeares bee runne out Absalom runnes out into a desperate plot of rebellion None but his owne Father was aboue him in Israel None was so likely in humane exspectation to succeede his Father If his ambition could but haue contayned it selfe for a few yeares as Dauid was now neere his period dutifull carriage might haue procured that by succession which now â—e sought by force An aspiring minde is euer impatient and holds Time it selfe an enemy if it thrust it selfe importunately betwixt the hopes and fruition Ambition is neuer but in trauell and can finde no intermission of painfull throwes till-shee haue brought forth her abortiue Desires How happie were we if our affectation could be so eager of spirituall and heauenly promotions Oh that my Soule could finde it selfe so restlesse till it feele the weight of that Crowne of Glorie OVTWARD Pompe and vnwonted shewes of Magnificence are wont much to affect the light mindes of the vulgar Absalom therefore to the incomparable comelinesse of his person addes the vnusuall state of a more than Princely Equipage His Charets rattle and his Horses trample proudly in the Streets Fiftie Foot-men runne before their glittering Master Ierusalem rings of their glorious Prince and is readie to adore these continuall Triumps of Peace Excesse and Noueltie of exspensiue Brauery and Ostentation in publike persons giues iust cause to suspect either vanitie or a plot True-hearted Dauid can misdoubt nothing in him to whom hee had both giuen life and forgiuen this Loue construed all this as meant to the honour of a Fathers Court to the expression of ioy and thankfulnesse for his reconcilement The eyes and tongues of men are thus taken vp now hath Absalom laid snares for their hearts also He rises early and stands beside the way of the gate Ambition is no niggard of her paynes seldome euer is good meaning so industrious The more he shined in Beautie and Royall Attendance so much more glory it was to neglect himselfe and to preferre the care of Iustice to his owne ease Neither is Absalom more painfull then plausible his eare is open to all Plaintiues all Petitioners there is no cause which hee flatters not See thy matters are good and right his hand flatters euery commer with a salutation his lips with a kisse All men all matters are soothed sauing the state and gouernment the censure of that is no lesse deepe than the applause of all others There is none deputed of the King to heare thee What insinuations could bee more powerfull No Musicke can bee so sweet to the eares of the vnstable multitude as to heare well of themselues ill of their Gouernours Absalom needs not to wish himselfe vpon the Bench Euery man sayes Oh what a curteous Prince is Absolom What a iust and carefull Ruler would Absalom be How happy were we if we might be iudg'd by Absalom Those qualities which are wont single to grace others haue conspired to meete in Absalom Goodlinesse of Person Magnificence of State gracious Affabilitie vnwearied Diligence Humilitie in Greatnesse feeling Pittie loue of Iustice care of the Common-wealth The World hath not so complete a Prince as Absalom Thus the hearts of the people are not wonne but stolne by a close Traytor from their lawfully Annointed Souereigne Ouer-faire shewes are a iust Argument of vnsoundnesse no naturall Face hath so cleere a White and Redde as the painted Nothing wants now but a cloâ—e of Religion to perfect the Treachery of that vngracious Sonne who carryed Peace in his Name Warre in his heart and how easily is that put on Absalom hath an holy Vow to be payd in Hebron The deuout man had made it long since whiles hee was exiled in Syria and now hee hastes to performe it If the Lord shall bring me backe againe to Ierusalem then I will serue the Lord wicked Hypocrites care not to play with God that they may mocke men The more deformed any Act is the fayrer Visor it still seeketh How glad is the good old King that hee is blessed with so godly a Sonne whom hee dismisseth laden with his causlesse blessings What trust is there in flesh and bloud when Dauid is not safe from his owne Loynes The Conspiracie is now fully forged there lacked nothing but this guilt of Pietie to winne fauour and value in all eyes and now it is a wonder that but two hundred honest Citizens goe vp with Absalom from Ierusalem The true-hearted lye most open to Credulitie How easie it is to beguile harmelesse intentions The name of Dauids Sonne carryes them against the Father of Absalom and now these simple Israelites are vnwittingly made loyall Rebels Their hearts are free from a plot and they meane nothing but fidelitie in the attendance of a Traytor How many thousands are thus ignorantly misled into the traine of Errour Their simplicity is as worthy of pitty as their misguidance of indignation Those that will suffer themselues to be carryed with semblances of truth and faithfulnesse must needs bee as farre from safetie as innocence Contemplations VPON THE HISTORIE OF THE NEVV TESTAMENT The fifth Volume By IOS HALL SIC ELEVABITVR FILIVS HOMINIS Io 3. ANCHORA FIDEI LONDON Printed for THOMAS PAVIER MILES FLESHER and John Haviland 1624. Contemplations VPON THE HISTORIE OF THE NEW TESTAMENT The first Booke Containing The Angell and ZACHARY The Annuntiation The Birth of CHRIST The Sages and the Starre The Purification HEROD and the Infants TO MY MVCH HONOVRED AND RIGHT WORSHIPFVLL FRIEND SIR Henrie Yeluerton KNIGHT ATTVRNEY GENERALL TO HIS Maiestie RIGHT WORSHIPFVLL IT is not out of any satietie that I change from the old Testament to the new These two as they are the Brests of the Church so thâ—y yeeld Milke equally wholsome equally pleasant vnto able Nurselings Herein J thought good to haue respect vnto my Reader in whose strength there may be difference That other Brest
an habit of seruility and now they are so acquainted with the yoke that the very noise of liberty which they supposed would not come with ease began to be vnwelcome To turne the causes of ioy into sorrow argues extreme deiectednesse and a distemper of iudgement no lesse than desperate Feare puts on a visor of deuotion Herod calls his learned councell and as not doubting whether the Messiah should be borne he askes where he shall be borne In the disparition of that other light there is a perpetually fixed Starre shining in the writings of the Prophets that guides the chiefe Priests and Scribes directly vnto Bethleem As yet enuy and preiudice had not blinded the eies and peruerted the hearts of the Iewish teachers so as now they clearely iustifie that Christ whom they afterwards condemne and by thus iustifying him condemne themselues in reiecting him The water that is vntroubled yeeldes the visage perfectly If God had no more witnesse but from his enemies we haue ground enough of our faith Herod feared but dissembled his feare as thinking it a shame that strangers should see there could any power arise vnder him worthy of his respect or awe Out of an vnwillingnesse therefore to discouer the impotency of his passion hee makes little adoe of the matter but onely after a priuy inquisition into the time imploies the informers in the search of the person Goe and search diligently for the Babe c. It was no great iourney from Ierusalem to Bethleem how easily might Herods cruelty haue secretly suborned some of his bloudy Courtiers to this enquiry and execution If God had not meant to mocke him before he found himselfe mocked of the wise men he had rather sent before their iourney than after their disappointment But that God in whose hands all hearts are did purposely besot him that he might not finde the way to so horrible a mischiefe There is no villany so great but it will maske it selfe vnder a shew of piety Herod will also worship the Babe The courtesie of a false Tyrant is death A crafty hypocrite neuer meanes so ill as when he speakes fairest the wise men are vpon their way full of expectation full of desire I see no man either of the City or Court to accompany them Whether distrust or feare hindred them I inquire not but of so many thousand Iewes no one stirs his foot to see that King of theirs which strangers came so farre to visit yet were not these resolute Sages discouraged with this solitarinesse and small respect nor drawne to repent of their iourney as thinking What doe we come so farre to honour a King whom no man will acknowledge What meane wee to trauell so many hundred miles to see that which the inhabitants will not looke out to behold but cheerfully renew their iourney to that place which the ancient light of prophesie had designed And now behold God incourages their holy forwardnesse from heauen by sending them their first guide as if he had said What neede ye care for the neglect of men when ye see heauen honours the King whom ye seeke What ioy these Sages conceiued when their eies first beheld the re-appearance of that happy Starre they onely can tell that after a long and sad night of tentation haue seene the louing countenance of God shining forth vpon their soules If with obedience and courage we can follow the calling of God in difficult enterprises we shall not want supplies of comfort Let not vs be wanting to God we shall be sure he cannot be wanting to vs. Hee that led Israel by a Pillar of fire into the Land of Promise leads the wise-men by a Starre to the Promised seede All his directions partake of that light which is in him For God is light this Starre moues both slowly and low as might bee fittest for the pace for the purpose of these Pilgrimes It is the goodnesse of God that in those meanes wherein we cannot reach him he descends vnto vs. Surely when the Wise-men saw the Star stand still they looked about to see what Palace there might be neare vnto that station fit for the birth of a King neither could they thinke that sorry shed was it which the Starre meant to point out but finding their guide setled ouer that base roofe they goe in to see what ghest it held They enter and O God what a King doe they finde how poore how contemptible wrapt in clouts laid in straw cradled in the manger attended with beasts what a sight was this after all the glorious promises of that Star after the predictions of Prophets after the magnificence of their expectation All their way afforded nothing so despicable as that Babe whom they came to worship But as those which could not haue bin wise-men vnlesse they had knowne that the greatest glories haue arisen from meane beginnings they fall downe and worship that hidden maiesty This basenesse hath bred wonder in them not contempt they well knew the Starre could not lie they which saw his Star a far off in the East when hee lay swadled in Bethleem doe also see his royalty further off in the despised estate of his infancy A royalty more than humane They well knew that stars did not vse to attend earthly Kings and if their ayme had not beene higher what was a Iewish King to Persian strangers answerable therefore hereunto was their adoration Neither did they lift vp emptie hands to him whom they worshipt but presented him with the most precious commodities of their country Gold Incense Myrrh not as thinking to enrich him with these but by way of homage acknowledging him the Lord of these If these Sages had beene Kings and had offered a Princely weight of gold the blessed Virgin had not needed in her purification to haue offered two young pigeons as the signe of her penury As God loues not empty hands so he measures fulnesse by the affection Let it be Gold or Incense or Myrth that we offer him it cannot but please him who doth not vse to aske how much but how good The Purification THere could be no impurity in the Sonne of God and if the best substance of a pure Virgin carried in it any taint of Adam that was scowred away by sanctification in the wombe and yet the Sonne would be circumcised and the Mother purified He that came to bee sinne for vs would in our persons be legally vncleane that by satisfying the law he might take away our vncleannesse Though he were exempted from the common condition of our birth yet he would not deliuer himselfe from those ordinary rites that implied the weakenesse and blemishes of humanity He would fulfill one law to abrogate it another to satisfie it He that was aboue the Law would come vnder the Law to free vs from the Law Not a day would be changed either in the Circumcision of Christ or the Purification of Mary Here was neither conuenience of place nor of necessaries
of ioy and thankfulnesse Hee knew well this meteor was not at the biggest it was newly borne of the wombe of the waters and in some minutes of age must grow to a large stature stay but a while and Heauen is couered with it From how small beginnings haue great matters arisen It is no otherwise in all the gracious proceedings of God with the soule scarce sensible are those first workes of his spirit in the heart which grow vp at last to the wonder of men and applause of Angels Well did Elijah know that God who is perfection it selfe would not defile his hand with an inchoate and scanted fauour as one therefore that fore-saw the face of heauen ouer-spread with this cloudy spot hee sends to Ahab to hasten his Charet that the raine stop him not It is long since Ahab feared this let neuer was the newes of a danger more welcome Doubtlesse the King of Israel whiles hee was at his diet lookt long for Elijahs promised showers where is the raine whose sound the Prophet heard how is it that his eares were so much quicker then our eyes Wee saw his fire to our terrour how gladly would we see his Waters When now the seruant of Elijah brings him newes from heauen that the clouds were setting forward and if hee hastened not would be before him The winde arises the clouds gather the sky thickens Ahab betakes him to his Charet Elijah girds vp his loynes and runnes before him Surely the Prophet could not want the offer of more ease in his passage but he will be for the time Ahabs lacquey that the King and all Israel may see his humility no lesse than his power and may confesse that the glory of those miracles hath not made him insolent Hee knew that his very sight was monitorie neither could Ahabs minde be beside the miraculous workes of God whiles his eye was vpon Elijah neither could the Kings heart be otherwise then well-affected towards the Prophet whiles he saw that himselfe and all Israel had receiued a new Life by his procurement But what newes was here for Iezebel Certainly Ahab minced nothing of the report of all those astonishing accidents If but to salue vp his owne honour in the death of those Baalites hee made the best of Elijahs merits hee told of his challenge conflict victorie of the fire that fell downe from Heauen of the conuiction of Israel of the vnauoidable execution of the Prophets of the prediction and fall of those happy showers and lastly of Elijahs officious attendance Who would not haue expected that Iezebel should haue said It is no striuing no dallying with the Almightie No reasonable creature can doubt after so prodigious a decision God hath wonne vs from Heauen hee must possesse vs Iustly are our seducers perished None but the God that can command fire and water shall bee ours There is no Prophet but his But shee contrarily in stead of relenting rageth and sends a message of death to Elijah So let the gods doe to mee and more also if I make not thy life as the life of one of them by to morrow about this time Neither scourges nor fauours can worke any thing with the obstinately wicked All euill hearts are not equally dis-affected to good Ahab and Iezebel were both bad enough yet Ahab yeelds to that worke of God which Iezebel stubbornly opposeth Ahab melts with that water with that fire wherewith Iezebel is hardened Ahab was bashfully Iezebel audaciously impious The weaker sexe is euer commonly stronger in passion and more vehemently caried with the sway of their desires whether to good or euill She sweares and stamps at that whereat shee should haue trembled She sweares by those gods of hers which were not able to saue their Prophets that she will kill the Prophet of God who had scorned her gods and slaine her Prophets It is well that Iezebel could not keepe counsell Her threat preâ—eâ—ted him whom shee had meant to kill The wisedome and power of God could â—â—ue found euasions for his Prophet in her greatest secresie but now he needs no other meanes of rescue but her owne lips She is no lesse vaine then the gods shee sweares by In spight of her fury and her oath and her gods Elijah shall liue At once shall she finde her selfe frustrate and forsworne She is now ready to bite her tongue to eat her heart for anger at the disappointment of her cruell Vow It were no liuing for godly men if the hands of Tyrants were allowed to be as bloody as their hearts Men and Deuils are vnder the restraint of the Almighty neither are their designes more lauish then their executions short Holy Elijah flees for his life wee heare not of the command of God but we would willingly presuppose it So diuine a Prophet should doe nothing without God His heeles were no new refuge As no where safe within the ten Tribes hee flees to Beersheba in the Territories of Iudah as not there safe from the machinations of Iezebel hee flees alone one dayes iourney into the wildernesse there hee sits him downe vnder a Iuniper tree and as weary of life no lesse then of his way wishes to rise no more It is enough now O Lord take away my life for I am not better then my Fathers O strange and vncouth mutation What is this wee heare Elijah fainting and giuing vp that heroicall spirit deiected and prostrate Hee that durst say to Ahabs face It is thou and thy fathers house that troubleth Israel hee that could raise the dead open and shut the Heauens fetch downe both fire and water with his prayers hee that durst chide and contest with all Israel that durst kill the foure hundred and fifty Baalites with the sword doth hee shrinke at the frownes and threats of a woman doth hee wish to be rid of his life because hee feared to lose it Who can expect an vndaunted constancie from flesh and blood when Elijah failes The strongest and holiest Saint vpon earth is subiect to some qualmes of feare and infirmitie To bee alwayes and vnchangeably good is proper onely to the glorious Spirits in heauen Thus the wise and holy God will haue his power perfited in our weaknesse It is in vaine for vs whiles wee carie this flesh about vs to hope for so exact health as not to be cast downe sometimes with fits of spirituall distemper It is no new thing for holy men to wish for death Who can either maruell at or blame the desire of aduantage For the weary traueller to long for rest the prisoner for libertie the banished for home it is so naturall that the contrary disposition were monstrous The benefit of the change is a iust motiue to our appetition but to call for death out of a satietie of life out of an impatience of suffering is a weaknesse vnbeseeming a Saint It is not enough O Elijah God hath more worke yet for thee thy God hath more honoured thee