heed He stand not upon His reputation as in Malachie and bid us Offer our service Mal. 2.8 at this houre to any Great man and see whither he will be content with it and not reiect both us and our seeking then This is not cannot be but a great Ne fiant To offer GOD that no man is so meane but would take in evill part This time is the time when all Hypocrites Atheists tag and ragg come in and seeke Him in a sort And shall not we be confounded to see our selves in their number Nay to say that must be said for true it is It is past the Divell's time They be his words Cur ante tempus and he seeketh to make them ours Matt. 8.29 that it is ever too soone to seeke GOD. At the hardest I trust we will not keepe time with him And to seeke Him then is not to seeke Him Not quaerebant Eum. No 3 No time of seeking but of dissembling Verse 25. they seeke Him not they dissemble with Him saith Asaph in the next verse For when GOD to trie them reprieved them never so little time they fell to their old byas and when as He ceased killing their seeking was at an end So are all forced Seekings like to a bow-string brought to his full bent but remitt you never so little it starteth backe againe Nay it is not quaerebant no kindly seeking but a base ignoble creeping to without all ingenuitie when we must either die or doe it Neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe it then But in very deed it is no seeking at all 4 No seeking at all as before we defined quaerebant to seeke indeed There is a diameter betweene occîderent and quaerebant and therefore betweene it and quaerebant Eum. Men cannot then seeke If they must rise up and turne them that must doe it they are not hable for their lives to turne or stirr themselves to doe it Nay nor to enquire For what is our seeking then Is it not to lie still on our bedd and suffer a few words to be spoken in our eares Have a little opiate divinitie ministred to our soules and so sent away Sure this is rather to be sought then to seeke There goeth more to Quaerebant then thus We must then seeke when we are in case to give sentence and to doe judgement on our selves When we are hable to take up our crosse before it be laid on us Quaerebant Eum must stand before cum occîderet Lastly it would be knowne What became of this Quaerebant The ill successe of it Hos. 5.6 What they found that sought thus and then and not before They found not Him the Prophet saith plainely They goe then with sheepe and bullocks and all manner of sacrifice to seeke the Lord but find Him not for He hath withdrawen himselfe before And justly they find Him not ex lege talionis GOD himselfe answers them nay their owne hearts answer themselves Go whom you have spent your life in seeking seek to them now Let them save you at this whom ye sought at all other times As for me it shall come to passe as I cryed and you would not heare So you shall crie and seeke and shall not find or be heard saith the LORD Yes they found Him but with a doore shut betweene Him and them But what found they The Parable of the ten virgins tells us which is the Gospell for this Psalme Matt. 25. â—2 they found that which we I hope shall never find a Nescio vos Where that we may see that this course is folly and therefore indeed a ne fiant sicut that which putteth the difference of those that be wise and goe in is that they had sought and looked to their oyle yer the Bridegroome came And those that were foolish and shut out Matt 25.4 when the Bridegroome was even comming that is cum occîderet were to seeke their oyle then had not looked to it till then Nescio vos is their answer He knoweth them not they tooke too short a time to breed acquaintance in Nescio vos they find that so seeke Profectò ad hoc tonitru c At this clapp he that waketh not is not a sleepe but dead To conclude then with our Instruction If this time Our Instruction and this seeking have so many evill marks the time so vnseasonable the Seeking so many waies to seeke If the successe to this seeking be no better but Nescio vos Why then Ne fiat If these heere were not well advised If those Virgins were foolish why then Ne fiant sicut not to be like Secondly To sever the silver from the drosse The seeking is good keep it the time is wrong change it Either into Antequam occÃderet or into Cum Servaret Fiat to the action Ne fiat to the time Thirdly As we confesse that there is one to be sought And that with the turning of a ginne we cannot have Him when we list but seeke Him we must That His seeking is worth the while And that it is not dispatched in a minute but must have time So to thinke His seeking worthy a better and to allow it a better time then this to do it in Fourthly seeing yet is the acceptable time Yet He may be found Yet it is cum servaret occideret is not yet come How neer it is it is hard to say Our SAVIOVR CHRIST saith Luk. 12 46. it is quâ horâ nescis it may be neerer then we are aware Lest it come upon us before we seeke let us seeke before it come upon us So seeking we shall safely seeke Safely seeke and surely finde GOD and with GOD whatsoever is worth the finding But that which we seeke we shall after occideret is past find our selves in His presence Psal. 16.11 and at His right hand In whose presâ—nce is the fullnesse of joy Not as ours heer joyes halfe empty and at whose right hand there are pleasures for ever more Not as ours heer for a time and a short time GOD knoweth That which heer we seeke and cannot finde with Him we shall if we shall heer indeed and in due time seeke Him by the timely fruits of an vndelayed repentance Almighty GOD lighten our minds kindle our affections settle our hearts so to seeke c. A SERMON Preached before QVEENE ELIZABETH AT RICHMOND On the XXI of February A.D. MDXCIX being ASH-VVEDNESDAY At what time the Earle of ESSEX was going forth upon the Expedition for IRELAND DEVT. CAP. XXIII VER IX Quando egressus fueris adversus hostes tuos in pugnam custodies te ab omni re mala When thou goest out with the Host against thine enemies keepe thee then from all wickednesse TO entitle this time to this Text or to shew it pertinent to the present occasion will aske no long Praeface When thou goest forth c This When is Now. There be
clothes at blasphemie We turne it as our Tongue will beare as the poverty of it will suffer us To turne it to the quick there is more in it then can in any one phrase be expressed So not being hable to do it in one the Interpreters have assaâ—ed to do it in more then one Every one as their own Idiome will best beare The Lord keep me from doing this thing saith ours So it is of the nature of a prayer against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out upon it Away with it By no meanes Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Greek never let me let any never let it be done So it is an utter detestation Absit mihi à Domino saith the Latine Never let me come where GOD hath to do Accursed be I of GOD all evill come to me if ever I do as you would have me So is it a bitter execration It beares all Vnder one it is both a hearty deprecation or prayer against it a deepe detestation and a fearefull execration if ever he be brought to do it to lay hands on Saul These three will amount to an oath of Allegiance at least You will say heer is passion indeed but it is reason and not passion must carrie things when all is done The reasons of it Nay heere is reason too and reason upon reason couched in these words why not to do it Domino meo first To his liege Lord or Sovereigne Not to him 1 Domino meo Then if that wil not hold Christo Domini To the Lord 's Annointed not to him That will â— Christo Domini For two he alledges Domino and Christo Domini The first is from the earth earthly Domino meo his earthly Lord. The second Christo Domini Domini is the Lord from heaven The first he stands not on this second that he stands on that he iterates once and againe setts up his rest upon that as indeed when we have studied all that ever we can we shall never be hable to finde a more forcible It can never be answered if we care either for heaven or earth Christus or Dominus CHRIST or GOD any thing at all It cannot be the Lord of heaven should ever endure where his hand hath been to annoint any hand should be to violate to do any violence to that partie Do but see how he utters it Lay hands on him and he GOD 's annointed and so breakes of as if he held it for a foule indignitie for a grosse absurdity in reason once to question it So for laying hands but on his mantle David's heart checked him But for laying hands on his person that is past cor poenitentis it is vox clamantis that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absit farr be it from me GOD forbid Never that never Will ye now observe how in this speech he returnes upon them their three motives God forbidd saith he to that for which they alledged Dixit Dominus To their God said he sayes GOD forbidd answers Dominus dixit with Dominus interdixit Of which GOD said No no GOD forbidd and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbidd with a curse And what GOD did then forbidd he doth forbidd still what to him he did forbidd he doth to us to every good body that cares either for his bidding or forbidding it They that lay their hands care for neither Do that which as we use to say is against all GOD 's forbâ—dd Then for inimicum tuum he replies to that with Christum Domini opposing as his GOD forbidd to Dominus dixit so the Lord 's Annointed to his enemie to weigh down that And so it doth there is there will ever be more vertue in Christum Domini to keepe him alive then in any inimiâ—um tuum any enmitie in the world to destroy him Last where they say Ecce tradâ—m in manus He is now even putt into your hands but not mitterâ— manum saith he not to lay any hands on him So that for all Dominus dâ—xit or iâ—imicum tuum or Ecce tradam in manus David is still where he was answers with reason every part of their reason GOD forbid for any of them or for all them Sâ—ul should have any harme but go his way quietly for him And this for his Confession 〈◊〉 you will remember I told you 3 David 's satisfaction all this was spoken not so much for David's 〈◊〉 why he did it not as to let them see a good ground why they should not do it to 〈…〉 from rising For rising they were Rising say the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have 〈◊〉 Soul They starting up as it were in a kind of indignitie that David had thus 〈…〉 them to do that themselves which they hoped he would have done but did 〈◊〉 for done it should be if not by him by them that was resolved 〈◊〉 had David had any edge to Saul's making away heer now was another a 〈◊〉 faire opportunitie offered it selfe as plausible a pretense as he could have 〈◊〉 â—ave let Saul been taken away in a militar tumult a mutinie of Souldiers As 〈…〉 he had refused it he had good witnesse of it if they rose rudely and ranne 〈◊〉 him what could he do withall it was their fault not his he had no hand in it 〈◊〉 in all this he shewed himselfe a most loyall subject in thus putting himselfe 〈◊〉 Saul and them in taking paines and even striving till he had appeased them 〈◊〉 sheweth plainly his heart was upright in all this businesse in saving the 〈◊〉 life now secundò Els what he listed not to do himselfe he might have lett 〈◊〉 do So then do it he will not nor suffer it to be done neither neither per se nor per 〈◊〉 by himselfe or any other thought it not enough to say I will have no hand in iâ— but neither his owne nor any man's hand els if he can stay it Not onely Absit 〈◊〉 but absit à meis first and last Absit saith David to both Not non faciam onely let not me do it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne fiat let not any let it not be done And what not onely not mittere manum but mittere de manu or de manibus rather send him out of 〈◊〉 hands send him away safe To this second end were these words spoken by him 〈◊〉 as the Text is directed to his men to quiet them and not onely to cleer himself 〈◊〉 to David's victorie 〈◊〉 vicit verbo hoc and he even overcame them with these words saith the Text. II. The second deliverie â—cce abijt 〈◊〉 is David's victorie But if he overcame them then was there a strife So he 〈◊〉 strove to save Saul And if he suffered them not to rise then were they bustling up at â—â—st and ready to have risen The text-word in the Hebrew is full of force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is to cleave properly or to
was baptized and did pray the heaven was opened And the H. Ghost came downe upon him in a bodily shape like a Dove c. p. 674. IX Ioh 20.22 He breathed on them and said Receive the Holy Ghost p. 686. X. Luk. 4.18.19 The Spirit of the Lord is upon me because He hath annointed me that I should preach c. p. 698. XI Act. 2. v. 17. to the 22. But this is that which was spoken by the prophet Ioel And it shall be in the last daies saith God I will poure out of my Spirit upon all flesh c. p. 710. XII Act. 10. v. 34.35 Then Peter opened his mouth and said Of a truth I perceive that God is no accepter of persons c. p. 723. XIII 1. Ioh. 5.6 This is that Iesus Christ that came by water and blood c. And it is the Spirit that beareth witnesse c. p. 755. XIV Iam. 1. v. 16.17 Every good thing and every perfect Gift is from above c. p. 745. XV. 1. Cor. 12. v. 4.5.6.7 Now there are diversities of gifts but the same spirit c. p. 755. Sermons preached upon the V. of August I. 2. Sam. 18.32 And Cushi answered The enemies of my Lord the King c be as that young man is p. 773. II. 1. Sam. 16. v. 8.9 Then said Abisai to David God hath closed thine enemie into thine hand this day c. p. 784. III. 1. Chr. 16.22 Touch not mine Annointed p. 795 IV. Psal. 89 v. 20.21.22.23 I have found David my servant c. p 815. V. Ps. 21. v. 1. to the 4. The King shall reioyce in thy strength ô Lord c. p. 830. VI. Esth. 2. v. 21.22 In those daies when Mardochei sate in the King's gate two of the King's Eunuchs Bigthan and Teresh were wroth c. p. 844. VII 1. Sam. 24. v. 5.6.7.8 And the men of David said unto him See the day is come whereof the Lord said unto thee c. p. 859. VIII Gen. 49. v. 5.6.7 Simeon and Levi brethren in evill c. p. 870. Sermons preached upon the V. of November I. Psal. 18. v. 23.24 This is the Lords doing c. This is the day which the Lord hath made c. p. 889. II. Psal. 126. v. 1.2.3.4 When the Lord brought againe the captivitie of Sion we were like them that dreame c. p. 901. III. Luk 9 v. 54.55.56 And when his Disciples Iames and Iohn saw it they said Lord wilt thou that we command that fire come downe c. p. 911 IV. Lament 3.22 It is the Lords mercies that we are not consumed c. p. 923. V. Prov. 8.15 By me Kings reigne p. 933. VI. Prov. 24. v. 21.22.23 My Sonne feare thou the Lord and the King and meddle not with them that are given to change p. 945. VII Psal. 145.9 His mercies are over all his works p. 959. VIII Esai 37.3 The children are come to the birth ther is not strength to bring forth p. 971. IX Luk. 1. v. 74.75 That we being delivered c. might serve him without feare c. p. 983. X. Esth 9.31 To confirme those daiâ—s of Purim according to their seasons c. p. 997. Sermons upon severall occasions I. At the Spital 1. Tim 6. v. 17.18.19 Charge them that are rich c. p. 1. II. Of the worshipping of imaginations upon the II. Commandement p. 25. III. Ier. 4.2 Thou shalt sweare The Lord liveth in truth in iudgement in righteousnesse p. 34. IV. Ioh. 20.23 Whose-soever sinnes ye remitt they are remitted c. p. 49. V. Ier. 23.6 This is the Name whereby they shall call upon him The Lord our righteousnesse p. 67. VI. Matt. 22.21 Give to Caesar the things which are Caesar's p. 87. VII Num. 10. V. 1.2 Of the right of calling Assemblies p. 99. VIII On the Coroâ—ation day Iudges 17.6 In those daies there was no King in Israel c. p. 115. IX Iam. 1.22 And be ye doers of the Word and not hearers onely c. p. 129. X. At the opening of the Parliament Psal. 82.1 God standeth in the Congregation of Princes c. p. 143. XI Psal. 106. v. 29.30 Thus they provoked him to anger c and the Plague was great among them c. p. 159. A Sermon preached at the Funerall of Lancelot late Bishop of Winchester by the Bishop of Elie. SERMONS OF The Nativitie PREACHED VPON Christmasse Day Academiae Cantabrigiensis Liber A SERMON Preached before the KINGS MAIESTY AT WHITE-HALL on Tuesday the XXV of December A.D. MDCV. being CHRIST-MASSE day HEBR. CHAP. II. VER XVI For He in no wise tooke the Angells But the Seede of ABRAHAM He tooke AND even because this day He tooke not the Angells Nature vpon Him but took our Nature in the seede of Abraham therefore hold wee this Day as a high Feast therefore meet we thus every yeare in a holy Assembly even for a solemne memorial that He hath as this day bestowed vpon vs a dignity which vpon the Angells He bestowed not That He as in the Chapter before the Apostle setteth him forth that is the brightnesse of His Fathers glorie Heb. 1. â— the very Character of his substance the Heire of all things by whom He made the world He when both needed it His taking vpon him their nature and both stood before him Men and Angells the Angells He tooke not but Men he tooke was made man was not made an Angell that is did more for them then he did for the Angells of Heaven Elsewhere the Apostle doth deliver this very point positively and that not without some vehemency Without all question Great is the mysterie of Godlines God is manifested in the flesh 1. Tim 3.16 Which is in effect the fame that is here said but that heere it is delivered by way of comparison For this speech is evidently a comparison If he had thus set it downe Our naturâ— He tooke that had beene positive But setting it downe thus Ours He tooke the Angells He tooke not it is certainely comparative 1. Now the Masters of speech tell vs that there is power in the Positive if it be giuen forth with an earnest asseveration But nothing to that that is in the Comparative It is nothing so full to say I will never forget you as thus to say it Can a mother forget the child of her owne wombe Esa. 49.15 well if she can yet will not I forget you Nothing so forcible to say thus I will hold my word with you Luk. 19.17 as thus Heaven and earth shall passe but my word shall not passe The Comparative expressing is without all question more significant And this heer is such Theirs the Angels nusquam at no hand He tooke but ours he did 2. Now the comparison is as is the thing in nature wherunto it is made If the thing be ordinarie the comparison is according But then is it full of force when it is with no meane or base
as it fell out but one ex professo Annoynted to that end and by vertue of His Annoynting appointed set forth and sent into the world to exercise this function of a SAVIOVR Not for a time but for ever not to the Iewes as did the rest but even to all the ends of the earth So runnes his bill a Mat. 11.23 Venite ad me omnes Come all and b Ioh 6.37 Qui ad me venerit non ejiciam for as of them that come to me I will cast none out c 1. Tim 4.11 Servator omnium hominum the Saviour of all men and as the Samaritans said of him d Ioh. 4.42 Servator mundi The Saviour of the world of Samaritans Iewes Gentiles of Kings of Shepheards and all And there is yet more particularitie in this word CHRIST Three Offices did GOD from the beginning erect to save His people by and that by three acts The very Heathen tooke notice of them 1 Purgare 2 Illuminare 3 Perficere 1 Priests to purge or expiate 2 Prophets to illuminate or direct them 3 Kings to set all right and to keepe all right in that perfection which this world admitteth And all these three had their severall Annoyntings Aaron the Priest Levit. 8.12 Elisha the Prophet 1. Reg. 19.16 Saul the King 1. Sam. 10.1 In the Saviour which is CHRIST His will was all should meet that nothing in Him might want to the perfecting of this work That He might be a perfect Saviour of all He was all A Priest after the order of Melchisedek Psal. 110.4 A Prophet to be heard when MOSES should hold his peace Deut. 18.18 A King to save His people whose name should be IEHOVA Iustitia nostra Ierem. 23.6 David's Priest Mose's Prophet Ieremie's King And these formerly had met double two of them in some other Melchisedek King and Priest Samuel Priest and Prophet DAVID Prophet and King Never all three but in Him alone and so no perfect Christ but He but He all and so perfect By His Priest-hood to purge expiate save us from our sins being a propitiation to God for them By his Prophecie 1. Ioh. 2.2 to illuminate and save us from the by-paths of errour guiding our feet in the way of peace Chap. 1.79 By his Kingdome protecting and conducting us through the miseries of this life till He perfect us eternally by himselfe in the ioyes of His heavenly Kingdome Rightly then a Saviour which is CHRIST Now as in the name SAVIOVR there was so is there likewise Ioy in this Name CHRIST and that many wayes 1. First that we shall hang no more in expectation We shall be no longer Viâ—cti spâ—i Hopes prisoners He that should come is come The promised SAVIOVR Zach. 9.12 The Saviour which is CHRIST is now borne and when spes becomes 〈◊〉 then our ioy is full 2. That now there is a Saving Office erected one Annoynted to that end a professed Saviour to whom all may resort We shall not be to seeke there is a Name given vnder Heaven Act. 4.12 whereby we may be sure of salvation the name of CHRIST 3. That to this our saving we have the ioynt consent and good will of all parties in this Name CHRIST CHRIST that is the Annointed what person is He The SONNE the second Person Annointed by whom By â—he FATHER Quem vnxisti Acts 4.27 the first Person Annointed with what With the HOLY GHOST Acts 10.38 the third Person So a concurrence of all Persons in this Name all willing and well pleased with the worke of our Salvation 4. If we would be saved we would be saved vnctione by oyle not by vineger Cant. 1.2 Et vnguentum effusum Nomer Eius And His Name is CHRIST one that saveth by annoynting 5. And if by Oyle there be hot Oyles with a gentle bâ—niâ—tive Oyle And the Oyle which Hevseth wherewith He is annoynted is the Oyle of gladnesse Gladnesse therefore must needs go with this Name Which Oyle of gladnesse is not for Himselfe but for vs not for His vse but for ours So he saith himselfe in his first Sermon at Nazareth upon his Text out of Esay 61.2 The annoynting this Oyle of gladnesse was vpon Him to bestow it upon us and of us Vpon them especially that through a wounded conscience were troubled with the spirit of heavinesse to turne their heaviness into ioy Glad then that He is come that by His Office is to save and come with the good liking of all to save us by Oyle and that the oyle of gladnesse 3. Christ the LORD And yet to make our ioy more full the Angel addeth the third A Saviour which is Christ Christ the Lord. For neither is this all He is not Christ only We must not stay there For the Name Christ will agree hath been and may be imparted to others besides Many a King in Scripture hath had the honor to carry the Name of Christ But with a difference The King Christus Domini the Lords Christ He Christus Dominus the Lord Christ or Christ the Lord. Consider then Heb. 7.4 how great this Child is whose Annoynted Kings themselves are For if they be Christi Domini the Lords Annoynted His they are for He is the Lord. The Lord absolute without any addition ye may put it to what ye will Lord of men and Angels Lord of heaven and earth and all the Hosts of them Dominus Christorum and Dominus Dominorum Lord paramount ouer all But why The Lord Because this name of CHRIST will sort with men Nay as He is CHRIST that is Annointed He is man only It is his name as man for GOD cannot be Annointed But he that should save us would be more then Man and so more then CHRIST Indeed CHRIST cannot save us He that must save us must be the LORD For Heb. 7.28 such a Saviour it behooveth us to have as might not begin the worke of our Salvation and leave it in the middest but goe through with it and make an end too which the former Savioâ—rs could not do Formerly ever their complaint was that their Saviours their Christs dyed still and left them to seeke their Kings and Priests and Prophets dropt away still Heb 7.23.24 for they were not suffered to endure by reason of death But this Saviour this CHRIST because he is the LORD endureth for ever hath an everlasting Priesthood Kingdome and Prophecy and so is able perfectly to save them that come to GOD by him This is one reason why hither we must come at the last to Christ the LORD and till we be at it we be not where we should Els our Saviours will dye and leave us destitute But the maine reason is set downe by Esay Ego sum Ego sum saith GOD himselfe praeter me Esay 43.11 non est Servator It is I I that am the Saviour I am and besides Me there is no Saviour None indeed
in this this needfull time and to keepe Him sure if it may be For if He keepe with the Host and take their parts Rebelles tui erunt quasi nihil saith Esay Esay 1.11 Esay 7.4 and these smoking tayles of firebrands shall quickly be quenched But if GOD either goe not with them or retire from them If there were among them but naked or wounded men what speake I of men If but froggs or flies they shall be sufficient to trouble them Now then we are at the point For if we will have hold of GOD make Him sure be certeine of Him we must breake with sinne needs Sinne and Satan are His enimies and no fellowship nor communion no concord no agreement no part no portion between them If we will draw Him into league 2. Cor. 6.15 we must professe our selves enimies unto His enimies that He may do the like to ours At one and the same time enter as an outward warr with wicked rebells so an inward hostilitie with our wicked rebellious lusts For that if we keepe our selves from the one He will keepe us from the other and these being suppressed those shall not be hable to stand Thus doing Iud. 7.20 the sword of the LORD shal be with the sword of 〈◊〉 GOâ— shal be with us â—â—iel and we shall prevaile Proâ— â—0 1 〈…〉 For where Iâ—iel is 〈◊〉 will not be away But if we will needs hold on our leâ—â—â—e with hell and continue our wonted entercourse with wickednes still and go forth â—â—to it when it beckens or calls and be so farr from keeping from it that we keepe it as the apple of our eye and cherish it between our breasts if we reteine the marke of it in our very fore-heads and the price of it in the skirts of our garment for not keeping from it He will keepe from us and with-draw His helpe from us and put us cleane out of His protection Therfore without keeping from sinne there is no keeping GOD out of whose keeping there is no safety 3. The Contents of the Instruction to keepe from sinne This advise being so full of behoofe so agreeable to reason and religion both so everie way for their and for our good it remaineth we sett our selves to thinke of it and keepe it * 1. King 8.38 Every one returning to his owne heart to know there as Salomon saith his owne plague even the sinnes wherewith he hath grieved GOD and to make a covenaunt with Him selfe from henceforth more carefully to stand upon his guard and to goe forth to sinne or entertayne it as a friend but to repute it as an enimie and to keepe him from it First for the terme of keeping When thou goest forth against thy enimie goe forth against sinne We should indeed goe forth against sinne and practise those militar impressions that are done in camp against the enimie Give it the assault annoy it pursue it never leave it till we have driven it away These we should do against it But the Scripture offereth more grace and bidds us if we list not goe forth against it only not to goe forth it but keepe our selves that is stand upon our defense to keep good watch Rom. 6.12 that it surprise us not that it get not dominion over us doe but this against sinne and it shall suffice But this must extend to all wickednesse Wherein yet we do humanum dicere propter infirmitatem nostram Rom. 6.19 speake after the manner of men because of our infirmitie retching this All no further then humane infirmite then the failty of our nature will beare then this corruptible flesh wherewith we are compassed and this corrupt world in the middst whereof we live will suffer and give us leave In the bodie we put a difference betweene the soyle which by insensible evacuations goeth from our bodies keepe we our selves never so carefully and that which is drawne forth by chafing or sweat or otherwise gotten by touching such things wherewith we may be defiled That cannot be refraind This falleth within restraint And even so there is a soyle of sinne that of it selfe vaporeth from our nature let the best doe his best I say not we should keepe our selves from this But from provoking it by suffering our minds to wander in it by not keeping our eares from such company and our eyes from such occasions Ezek. 14.3 as will procure it as the Prophet speaketh by putting the stumbling block of iniquitie before our faces From that by the helpe of GOD we may keepe our selves well enough From sinne 's lighting upon our thoughts it is impossible it cannot be but from making there a nest or hatching ought that we are willed to looke to and that by God's grace we may And the word that Moses useth heer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not without a Dixit at least incorde not without a saying within iâ— This or that I will do It must be dictum or condictum sayd to and sayd yea to or els it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heart not resolving or saying content but keeping it selfe from going forth to any act though wickednesse be not kept from us because of the temptation yet we are kept from it because of the repulse and with that will Moses be content at our hands as our estate now is But with these proviso'es We say generally They that goe forth keepe from all from all such both deeds and words as iustly may be censured to be wickedly eyther spoken or done Words I say as well as deeds For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beares both And indeed if in good words as in prayers there be force to help I make no question but in wicked words as blasphemies irreligious sayings lâ—cis fâ—lmine dignis there is force also to doe mischiefe Therefore keepe from all All those especially as very reason will lead us which have been the ruine of armies in former times a view whereof we may take when we will out of Liber 〈…〉 of GOD 's battâ—iles Wicked Words first Presumptuous termes of trust in our owne strength I will goe I will pursue and overtake I will divide the spoyle Pharaâ—'s words the cause of his perishing and all his host Exo. 15. To keepe them from that Exo. 15.9 Rabsakeh's black mouthed blasphemie Let not Hezekiah cause you to trust in GOD over much the eminent cause of the overthrow of the host of Asshur Esai 36. To keepe them from that Esa. 36.15 And if from words from wicked works much rather Achan's sinne that is Sacrilege Anathemâ— in medio tui non poteris stare coram hostibus tuis GOD 's owne words to Iosua The cause of the armies miscarrying before Ai. To keepe them Iosu. 7.11 12. from that wickednesse Such shamefull abuses as was that at Gibea the expressed cause of the destruction of a whole Tribe To keepe them from that Iud. 1â— Prophaning
mercie endureth for ever Psal. 136.4.23.24.12 Who onely doth great wonders Who remembred us when we were in danger And hath delivered us from our enemies with a mighty hand and stretched-out arme And as for them hath turned their devise upon their owne head And hath made this day to us a day of joy and gladnesse To this GOD of GODS the LORD of heaven glorious in holinesse fearefull in power doing wonders be c. A â—ERMON PREACHED â—â—FORE THE KING'S MAIESTIE AT WHITE-HALL ON THE V. of NOVEMBER Anno Domini MDCVII PSAL. CXXVI 〈◊〉 convertendo DOMINVS captivitatem SION c. â—ER 1. When the Lord brought againe the Captivitie of Sion we were like them that dreame Then was our mouth filled with laughter and our tongue with joy Then said they among the Heathen The Lord hath done great things for them The Lord hath done great things for us whereof we rejoice O LORD bring againe our Captivitie as the Rivers in the South THE word Captivitie is enough to give us light when and why this Psalme was first indited namely upon their returne from the Captivitie Of which returne of theirs it may truely be said it was one of the greatest nay it was the very greatest Deliverie that ever God vouchsafed his people Their estate no where so miserable as there witnesse the booke of Lamentations Their case never so ioyfull as returning thence witnes this booke of Psalmes No benefit so much celebrated None so many Psalmes as it Divide the whole booke into foure parts one fourt part is for this returne either directly of set purpose as here are 〈◊〉 â—â—gether or recorded in Psalmes though made upon other purpose still as the 〈◊〉 â—elivery that ever they had Yet this I confesse unto you that this Deliverie of theirs such as it was falls short oâ— that of ours as on this day 〈…〉 shal be â—ain to match it But this I must tel you before hand to haue this 〈◊〉 patterned in all points we must not look for it The Scripture hath it not Theâ— had no powder then it was not found If they had 〈◊〉 they would have used it but for the murder of persons they knew no other murther But to 〈…〉 Eâ—â—ates of a Realme at a clap Facti sunt sicut somnianâ—â—s or rather 〈…〉 they neuer dream't of any such And what then is our case 〈◊〉 we that have received from GOD such a Deliverance as we can finde no match for it But well though these Psalmes of the Captivitie come not fully home be not altogether 〈◊〉 ours yet because thâ—re be none liker none that come neerer we 〈…〉 ourseâ—â—es with these and either take our Texts hence or take none at all In taking this then and applying iâ—to the present there shall need but one word to be altered that is the word Captivitie But for it all els would runne very cleere and 〈◊〉 if we might but change that one word and in stead of reading When the Lord turned away the Captivity of Sion we might thus read When the Lord turned away the blowing up of Sion all besides every word els would suite well and keep perfect correspondencie It is true it was not a Captivitie that was turned away from us And yet it is hard to say whether it might not have prooved to that too and whether GOD in turning it away did not happily turne away a Captivitie But if not a Captivitie that He turned away from us was worse then any Captivitie This Psalme sheweth it They that are Captives how miserable soever their case be yet have hope of returning as these had and did But if this of ours had taken place we had beene sure enough for ever returning we had beene all past singing In Convertendo This one word being changed and that without wrong to the Text for it is for a greater all els will fall in and follow of it selfe 1. As that of theirs so this of ours for all the world like a dreame 2. As they among the heathen then said of them So they of other Nations now said of us that GOD had beene our good LORD for bringing us againe if not from the captivitie of Babylon from Babylon I am sure that is from a horrible and fearfull confusion which He turned away from this land and from us all The Summe and Division To set then this Psalme first for them and then for our selves It is a Psalme of Degrees the title is so and two degrees there be in it No new ones but the vsuall which we must still fall upon if we deale with the Psalmes All the Psalmes are reduced to them even to those two words Halleluja and Hosanna Prayses and Prayers Halleluja prayses for Deliverance obtained Hosanna prayers for obtaining the like upon the like need 1. The Halleluja in the foure first verses 2. The Hosanna in the last I durst not sever them they prosper not where they goe not together The Halleluja or prayse hath two degrees which as in all other things so in this make it prayse worthy 1 The Stuffe and the 2 Workemanship The Stuffe or matter I call The turning backe the captivitie of Sion and two degrees in it 1. That Sion is suffered to goe into captivitie 2. That GOD turneth away the captivitie of Sion This is Halleluja for the Stuffe And againe Halleluja for the Workmanship That GOD did not deliver Sion Vtcâ—ngue but so deliuer her as the manner was memorable The manner is sett downe in two degrees Which two are as it were the 〈◊〉 of the other 1. Turneâ— it so strangely as when it was done it seemed rather a dreame then a thing done 〈◊〉 Facti sumuâ— c. 2. Againe turned it so memorably as the Heathen 〈…〉 Tum dicebant c. Whiâ—◠〈◊〉 diâ—ides it selfe â— into the sound amongst the Heathen in the second 〈…〉 Ecchâ— of it in 〈◊〉 in the fourth 〈◊〉 commeth the Conclusion the best conclusion of all Facti sumus c. This 〈…〉 â—heir Halleluja is no sooner done but close upon it commeth their Hosanna To 〈◊〉 knees they get them and pray Converte Domine And in this also two degrees 〈◊〉 they pray to turne it 2 And then so to turne it as the streames in the 〈◊〉 In the South that is the wildernesse likening their captivity to a desert and their 〈◊〉 to streames of water And what more needfull or what more welcome then 〈◊〉 the wildernesse These are the degrees and steppes in theirs The same 〈◊〉 will we tread in our owne to shew that we may with good right convert to our 〈◊〉 vse this Psalme In Conuertendo HAllelujah first for the worke then for the workemanship The worke is VER 1. I. Hallâ—luja 1. For the Worke. The LORD turned away the Captivitie of Sion 1 First of the Captivity of Sion 2 Then of the LORD 's turning it The Captivitie of Sion I aske first why of Sion 1 The Captivitie of
Sion why not the captivitie of Ierusalem Iuda Israel Ierusalem Iuda Israel were ledd away Captives no lesse then 〈◊〉 They the greater and more generall why not the Captivitie of them but of 〈◊〉 It should seeme there is more in Sion's then in the rest that choise is made of it â—â—fore the rest Why what was Sion We know it was but a Hill in Ierusalem Psal. 48.2 on the â—â—rth-side Why is that Hill so honoured No reason in the world but this That 〈◊〉 it the Temple was built And so that Sion is much spoke of and much made of it â—onely for the Temple's sake For whose sake it is even for His Church that the LORD loveth the gates of Sion more then all the dwellings of Iacob Loveth her more and so her captivity goeth neerer Him and her deliverie better pleaseth him Psal. 87.2 then all â—â—cob besides This maketh Sion's captivitie to be mentioned chiefly as chiefly regarded by GOD and to be regarded by His. As we see it was Psal. 137.1 When they satt by the waâ—â—â— of Babylon that which made them weepe was When we remembred thee ô Sion that â—â—eir greatest griefe That their greatest griefe and this their greatest ioy Laetatà 〈◊〉 when newes came not saith the Psalme in domos nostras We shall goe now eveâ—â—one to his owne house but in Domum Domini ibimus Psal. 122.1 We shall goe to the house of the 〈◊〉 we shall appeare before the GOD of GODS in Sion â—ion God loved and fauoured highly yet how deare soever Sion is in His sight for 〈◊〉 sinnes propter peccata populi mei she sometimes is forsaken and afflicted by Him â—â—ough He take not His mercie utterly from her nor suffer His truth quite to faile Psal. 89.33.32 yet 〈◊〉 visiteth her offences with the rodd and her deeper transgressions with scourges and 〈◊〉 the rest with this scourge of Captivitie To be plagued at home in their owne land is but a rodd in comparison Captivitie 〈◊〉 a scourge in respect of it and a sharpe one To be bereft of all we have and of that which they have that have nothing els libertie to be carried into a strange 〈◊〉 to be made bond and thrall to the proud commands of an Enemie Wo is me for 〈◊〉 saith Ieremie And no man shall need but to read his Lamentations only There 〈◊〉 particular to be seene the evill of captivitie how sharpe a scourge it is The 〈◊〉 was made for that end 〈◊〉 of all Captivities none so evill as that of Babell If any other be a scourge that 〈◊〉 In Aegypt their case was more tolerable their soules were free there 〈◊〉 their bodies in Servitude they might serve God yet they were not compelled 〈◊〉 downe before Isis or Osiris Onely the Captivitie of Babell is the captivitie of 〈…〉 lesse then bodies There they must fall downe before the great Idol in the field Dura 〈◊〉 3.1.6 or be throwne into the furnace 〈◊〉 iâ— the worst place that is for Sion to be carried captive to And this is the first degree Sion is afflicted and that with Captivitie with the Captivitie of 〈◊〉 Now to in Convertendo Dominus â— The Lord 's Turning of it Lamen 4.9 They that fell by the sword saitâ— Ieremie were in better case then they that went into captivitie save onely thâ—â— thâ—â— poore hope they had left They might returne againe They might returne and so they did Sion went into Captivitie but her captivitie weâ—t not so farre but it turnes againe It is one of the Songs of Sion Many a time have they afflâ—cted me from my youth up c. Psal. 129.1.2 And againe Many a time have they afflicted me c. 〈◊〉 is many and many times more but yet they have not prevailed against me finally Heere is a proofe of it Though brought to Babell yet not left there though 〈◊〉 into Captivitie yet restored to libertie There may be snares for her but the end is Psal. 124.7 Psal. 116.16 laqueus contritus est there may be bonds but the end dirupisti vincula Thou hast broken my bonds in sunder Sion's captivitie is still turned back But who shall turne it In Convertendo Dominus Cyrus may seeme to have done it But alas Cyrus is â— great Monarch and they a sort of poore Captives Besides he is a Heathen man an Idolater a stranger to them and their Religion no waies like to turne or to be turned Mat. 16.3 Quis revolvet nobis hunc lapidem what engine shall bring this about Dominus the Lord shall For though the hearts of Monarchs be as rivers of many streames Pro. 21.1 yet In manu Domini cor Regis saith a great Monarch in His hand their hearts be Et 〈◊〉 vult convertit and He can turne them as the streames in the South This verse referring to that of Salomon It is the Lord then the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Turner of the greatest Monarch's hearts that thus turned Cyrus's heart Psal. 118.23 Cyrus being turned his Decree came forth for their returne A Domino factumest istud It was His doing they saw it they noted it and they had beene to be noted of great blindnesse if they had not noted it But note it they did So they beginne one of their Songs Psal. 124.1.2 Nisi quia DEVS and againe they repeate it Nisi quia DEVS If the Lord had not done it it had not beene done But for him they had beene in Babell still Thus much 1 for Sion's captivitie and 2 the Lord 's turning The Lord turned away the Captivitie of Sion So have ye the worke Halleluja for the worke 2. Hallelujâ— For â—he workmanship or manner And againe Halleluja for the Work-manship To escape a Captivitie is enough it skills not now howsoever it is well thankes be to GOD. But it receiveth encrease and is made capable of a higher degree by the Manner and that greatly All captivities are grievous specially that of Babell And all returnes joyfull specially from thence Yet is even that made more joyfull two waies sett higher by these two degrees 1. That it was like a dreame It is ever a signe of a very strange event when men at the seeing ought though they be awake yet think they are not though they doe not dreame yet thinke they are in a dreame 2. That they among the Heathen talked of it It is ever a signe of a famous accident when other men specially other Nations speake and speake magnificè of it So strange as like a dreame 1 Vnlookt for Faecti sumus sicut somniantes We were as it were in a dreame it came so unlook't for For so come dreames we know without looking for Men know not when they go to bedd what they shall dreame of And it is a benefit to have a benefit come like a dreame 〈◊〉 waiting longer for it â— Without labour Then it came
works Psalme 91.13 Psalme 110.1 with Super Aspidem et Basiliscum to tread upon them to make His enemies His footstoole and so a Super Over them too And now we have set Mercie in her Chariot of triumph In which if ever she sate IIII. The Super of our Duety she sate in the Super omnia of this Day Let us now come to the last Super the Super of â—â—ety remaining upon the head of all God's works for His mercie over them all but â—mong them all and above them all upon our heads if it were but for the sovereigne Mercie of this Day what we are in Super to GOD for it The Super upon all GOD 's works followes in the words next ensuing From his works a Verse 10. Confiteantur Are His mercies over all his works Why then b Verse 21. O all ye works of the Lord all flesh Psal. 150.6 every thing that hath breath but chiefly his chiefe worke the sonns of men d Psal. 117.1 the nations and the kindreds of the earth come all to confession all ow this to confesse at least Confesse what Nothing but mercie and the Super of the Mercie Nothing but that it is as it is do but as God doth exalt it place it where He setts it Let the deep say it is over me and the drie land say it is over me and so of the rest every one so many works so many confessions There is a further Super upon His Saints they owe more to Him then His ordinarie works His works but to confesse His Saints to confesse and blesse both From his Sainâ—s Verse 10. Psal. 65.1 They are double works needle-worke on both sides more becomes them Te decet hymnus in Sion Both to confesse it is above all and to blesse and praise it above all For if it be above all it followes more praise is to come to Him for it then for all If Mercie above all the praise of His mercie above the praises of all There is a further Super yet upon us that have found and felt the Super of it From Vt. the Non taliter say I above works and Saints both All are bound but we that are heer suâ—er omnes more then all we We that should have been Martyrs of Satan's crueltie it stands us in hand to be Confessors of God's Mercie as to which we owe even our selves our selves and our safetie safetie of soules and bodies every one of us Then let the King Queen and Prince let all the three Estates let the whole Land delivered by it from a Chaos of confusion let our soules which he hath held in life let our bodies which He hath kept together from flying in pieces let all think on it think how to thank him for it say and sing and celebrate it above all We above all for it above all For if ever Mercie were over worke of His if ever Worke of His under it directly it was so over us and we so under it this Day If ever of any it might be avowed or to any applied If ever any might rightly and truely upon good and just cause say or sing this verse we of this land may do both It will fitt out mouthes best best become us For such a Worke did He shew on us this Day as if Mercie have a Super omnia of other this may claime a Super omnia of it of Mercie it selfe His Mercie is not so high â—bove the rest of His works as this Daye 's Worke high above the works of it That supreme to all this supreme to it Mercie in it even above it selfe We then that have had such a Super in this Super we of all others nay more then 〈◊〉 others to have it yet more specially recommended A bare confession will not sâ—rve but the highest confession of all to take the Oath of the Supremaciâ— of it We if â—ver any to say it and sweare it if it had not been in sovereigne manner over some of His works that is our selves we had beene full low yet this infra infimâ—s beneath under all his workes not now above ground to speake and to heare of this theme Let it then claime the supremacie in our Confiteantur and in our Benedicant both â—bove works Saints and all And that not mentally or verbally alone in heart â—o to hold and in tongue so to report it but which is worth all really in worke so to eâ—presse it I meane as our thanks for His mercie above all our thanks so our works of Mercie above all our works But be they so His are so are ours I would to God â— could say they were but sure they are not His mercie above all his works With 〈◊〉 in this point it is cleane contrarie all our works above our mercie The least the last the lowest part of our workes are our workes of mercie the fewest in number the poorest in value the slightest in regard Indeed infra omnia with us they But sure GOD in thus setting it above all his workes sheweth He would have it with us so too That which is Super omnia Ejus to be Super omnia nostra as above all His so above all ours likewise And CHRIST our SAVIOVR would have it so His Estote Luc. 6.36 is Estote misericordes and how not barely Estote but Estote sicut Pater vester coelestis Mercifull as He. And how is He So as with Him it is above all To imitate Him then in this let it be highest with us as with Him it is highest Sure we are not right till it be with us so too As in GOD 's so in ours above ours above them all That so it may have the Supremacie in Confiteantur in Benedicant in praise â—nd thankes in words and workes and all To sett of the Super of this day then and to conclude If the generalitie of His works confesse Him for theirs and the specialitie of his Saints blesse Him for theirs what are we to doe how to confesse how to blesse for the singular Mercie of this Day and let all others goe Psal. 71.8 Sure our mouthes to be filled with praise as the Sea and our voice in sounding it out as the noise of his waves and we to cover the heavens with praise as with clouds for it But we are not able to praise Thee ô Lord or to extoll thy Name for one of a thousand Nay not for one of the many millions of the great Mercies which thou hast shewed upon us and upon our children How often hast thou ridd us from Plague freed us from Famine saved us from the Sword from our enemies compassing us round from the Fleet that came to make us no more a people Even before this Day we now hold before it and since it have not Thy compassions withdrawen themselves from us But this Day this Day above all daies have they shewed it Super omnia
themselves men will speake good of them So it is true backward too So long as we speake well of them spare them call not on them they will do good to us And otherwise if we spare them not but prosecute our charge then commeth O di Michaeam filium Iimlae I hate Michea the Sonne of Iimlah And who would willingly live in disgrace and susteine I say not the fierce wrath 1. Reg. 22. â— but the heavie looke of a man in authoritie That makes this Office of giving a charge a cold Office and thereâ—ore to decay and be shunned of all hands that makes us if we cannot of the Eunuch lâ—â—â—ne to speake good to the King Ibideâ— yet to follow Balack's counsaile at the least neither iâ— blesse not curse Num. 2â— 25 That makes thaâ— though for shame of the world we will not sett up for Vpholsters and stuffe cushions and pillowes to lay â—hem under their elbowes yet for fearâ— of men Esay 58.1 we shunne the Prophet Esay's occupation to take the trumpet and disease them lest we lose Balack's promotion or Ahab's friendship Esau's portion or I wote not what els which we will not be without In a word this maketh that Ionah was never more unwilling to deliver his message at Ninive then is Timothee to give his Charge at Ephesus The Apostle saw this and what it would come to and that you may see that he saw it you shall understand he hath besides this of yours directed another Writ to us Verse 13. I charge thee c running in very rigorous and peremptorie termes hable to maâ—e any that shall consider them aright to tremble Streightly commanding us in the name of GOD the Father and of the Lord IESVS CHRIST Verse 13. Verse 14. laying before us the Passion of CHRIST If there be any grace and the day of judgement and there be any feare that we fulfill every part of our charge and immediately after nameth this your charge for one And knowing that we are given to feare Princes and Lords he telleth us of the Prince of all Princes Verse 14. Verse 15. and Lord of all Lords Knowing that we are given to feare and be dazeled with the glittering of their pompe which yet a man may abide to looke on he telleth us of him Verse 16. whose brightnesse no eye may once abide Knowing that we feare honour and power though it last but for a small time he feareth us with one Ibidem whose honour and power lasteth for ever Beloved in the Lord I beseech you weigh but the place weigh it and have pitie on us For Nunquid nos recipimus nunquid nos delere possumus Si delemus timemus deleri saith Saint Augustine We writt not this charge our pennes dealt not in it it was not we that writ it and it is not we that can blott it out unlesse we our selves will be blotted out of the booke of life Such is our charge as you see to charge you and but for this charge but that we are commanded but that we are threatned and that in so fearefull manner threatned we should never do it of all men we should never deale with the Rich. For who would not choose to hold his peace and to seeke his owne ease from this charge many times chargeable sometimes dangerous evermore unsavory but for this Processe that is out against us For my selfe I professe and that in the same words that Saint Augustine did sometime Ad istam otiosissimam securitatem nemo me vinceret In this discreet kind of idlenesse no man should go beyond me if Saint Paul would be content if order might be taken to have these Verses cancelled if we could deliver I say not yours but our owne soules with silence But this standing in force Cogit nos Paulus iste we are enforced by this Paul His Praecipio tibi I charge you drives us to our Praecipe illis to charge them We charge not you but when we are charged our selves we terrifie not you but when we are first terrified our selves And I would to GOD we knowing this terror might both feare together this day at the charge-giving that so we might both rejoice together in the great Day at the charge-answering This may serve and I beseech you let it serve to stand betweene us and your displeasure in this behalfe and seeing the Commission is penned too our hand and that Rich men are in it nominatim except the levin of affection shew it selfe too evidently in us to thinke we cannot otherwise do and that therefore it is because the commandement of our GOD is upon us is heavie upon us The Charge it selfe followeth II. 1. The first point of the Charge Not to be High-minded Charge the Rich c. This is the first point of the charge that they be not high minded 1. First against that which if it come with all the riches yea all the vertues in the world it spoileth them all that is against Pride 2. Secondly against that which is the root of this bitter branch and the prop and stay of a high raised minde namely a vaine trust in our riches Both these forbidden by meanes of their uncertaintie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as a man cannot tell whereto have them therefore not to be boasted of therfore not to be trusted in Ever since our first Fathers by infection took this morbum Sathanicum this Divelisâ— disease Pride of the Devill such tinder is in our nature that every little sparke 〈◊〉 us on fire our nature hath growen so light that every little thing puffeth us up aâ—d setts us aloft in our altitudes presently Yea indeed so light we are that many times when the gifts are low yet for all that the mind is as high as the bramble low in qualities GOD knoweth yet had his mind higher then the highest Cedar in Libanon But if we be but of meane stature once Iud. 9.15 but a thought higher then others our fellowes if never so little more in us then is in our neighbours presently we fall into Simon 's case we seeme to ourselves as he did to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no doubt some goodly great thing But if we come once to any growth indeed Acts 8.9 then presently our case is Haman's case Who but he Who was he that the King would honour more then him Nay Ester 6.6 who was there that the King could honour but he He and none but he Through this aptnesse in us that we have to learne the Devill 's lesson the Devill 's Discite à me for I am proud for so it is by opposition of CHRIST 's lesson which is Discite à me quia mitis sum because I am meek and gentle Mat. 11.29 we are ready to corrupt our selves in every good gift of GOD in Wisdome in Manhood in Law in Divinitie in Learning or Eloquence every and each of these