that large and reall Map of the World thou didst thus abridge it into this little table of Man hee alone consists of Heauen and Earth Soule and Body Euen this earthly part which is vile in comparison of the other as it is thine O God I dare admire it though I can neglect it as mine owne for lo this heape of Earth hath an outward reference to Heauen other Creatures grouell downe to their earth and haue all their senses intent vpon it this is reared vp towards Heauen and hath no more power to looke beside Heauen then to tread beside the Earth Vnto this euery part hath his wonder The head is nearest to heauen as in place so in resemblance both for roundnesse of figure for those diuine ghests which haue their seat in it There dwell those maiesticall Powers of reason which make a Man all the senses as they haue their originall from thence so they doe all agree there to manifest the vertue how goodly proportions hast thou set in the face such as tho oft times we can giue no reason when they please yet transport vs to admiration What liuing glasses are those which thou hast placed in the midst of this visage whereby all obiects from far are clearely represented to the mind and because their tendernes lies open to dangers how hast thou defenced them with hollow bones and with prominent browes and lids And lest they should be too much bent on vvhat they ought not thou hast giuen them peculiar nerues to pull them vp towards the seat of their rest What a tongue hast thou giuen him the instrument not of taste only but of speech how sweet excellent voices are formed by that little loose filme of flesh what an incredible strength hast thou giuen to the weake bones of the iawes What a comely and towre like necke therefore most sinewy because smallest And lest I be infinite what able armes and actiue hands hast thou framed him whereby he can frame all things to his owne conceit In euery part beauty strength conuenience meet together Neither is there any whereof our weaknesse cannot giue reason why it should be no otherwise How hast thou disposed of all the inward vessels for all offices of life nourishment egestion generation No veine sinew arterie is idle There is no piece in this exquisite frame whereof the place vse forme doth not admit wonder and exceed it Yet this body if it be compared to the soule what is it but as a clay wall that encompasses a treasure as a woodden boxe of a Ieweller as a coorse case to a rich instrument or as a maske to a beautifull face Man was made last because he was worthiest The soule was inspired last because yet more noble If the body haue this honor to be the companion of the Soule yet withall it is the drudge If it bee the instrument yet also the clog of that diuine part The companion for life the drudge for seruice the instrument for action the clog in respect of contemplation These externall workes are effected by it the internall which are more noble hindered contrary to the bird which sings most in her cage but flyes most and highest at libertie This my soule teaches me of it selfe that it selfe cannot conceiue how capable how actiue it is It can passe by her nimble thoughts from heauen to earth in a moment it can be all things can comprehend all things know that which is and conceiue that which neuer was neuer shal be Nothing can fill it but thou which art infinite nothing can limit it but thou which art euery-where O God which madest it replenish it possesse it dwel thou in it which hast appointed it to dwell in clay The bodie was made of earth common to his fellowes the soule inspired immediately from God The body lay senselesse vpon the earth like it selfe the breath of liues gaue it what it is and that breath was from thee Sense motion reason are infused into it at once From whence then was this quickening breath No ayre no earth no water was here vsed to giue helpe to this Worke Thou that breathedst vpon man and gauest him the Holy Spirit didst also breathe vpon the bodie and gauest it a liuing Spirit we are beholden to nothing but thee for our soule Our flesh is from flesh our spirit is from the God of spirits How should our soules rise vp to thee and fixe themselues in their thoughts vpon thee who alone created them in their infusion and infused them in their creation How should they long to returne backe to the Fountaine of their being and Author of being glorious Why may wee not say that this soule as it came from thee so it is like thee as thou so it is one immateriall immortall vnderstanding spirit distinguished into three powers which all make vp one spirit So thou the vvise Creator of all things wouldest haue some things to resemble their Creator These other creatures are all body Man is body and spirit the Angels are all spirit not without a kind of spirituall composition Thou art alone after thine owne manner simple glorious infinite no creature can bee like thee in thy proper being because it is a creature How should our finite weake compounded nature giue any perfect resemblance of thine Yet of all visible creatures thou vouchsafest Man the neerest correspondence to thee not so much in the naturall faculties as its those diuine graces vvherewith thou beautifiest his soule Our knowledge holinesse righteousnesse vvas like the first copie from which they were drawne Behold we were not more like thee in these then now we are vnlike our selues in their losse O God we now praise our selues to our shame for the better wee were we are the vvorse as the sonnes of some prodigall or tainted Ancestors tell of the Lands and Lordships which were once theirs Onely doe thou vvhet our desires answerably to the readinesse of thy mercies that we may redeeme what we haue lost that we may recouer in thee what we haue lost in our selues The fault shall be ours if our damage proue not beneficiall I doe not finde that Man thus framed found the want of an helper His fruition of God gaue him fulnesse of contentment the sweetnesse which hee found in the contemplation of this new workmanship and the glory of the Author did so take him vp that he had neither leisure nor cause of complaint If Man had craued an helper hee had grudged at the condition of his Creation and had questioned that which he had perfection of being But hee that gaue him his being and knew him better then himselfe thinkes of giuing him comfort in the creature whiles hee sought none but in his Maker He sees our wants and fore-casts our reliefe when wee thinke our selues too happy to complaine How ready will he be to help our necessities that thus prouides for our perfection God giues the nature to his creatures Man must
saith to them Depart from me They would not know God when they might now God will not know them when they would Now therefore beloued if thou wouldst not haue God scorne the offer of thy death-bed fit thy soule for him in thy health furnish it with grace iniure it to a sweet conuersation with the God of heauen then mayest thou boldly giue it vp and hee shall as gratiously receiue it yea fetch it by his Angels to his glory Hee gaue vp the ghost We must doe as he did not all with the same successe Giuing vp supposes a receiuing a returning This inmate that we haue in our bosome is sent to lodge here for a time may not dwell here alwayes The â—ight of this tenure is the Lords not ours As hee said of the hatcher It is but lent it must be restored It is ours to keepe his to dispose and require See and consider both our priuilege and charge It is not with vs as with bruit creatures wee haue a liuing ghost to informe vs which yet is not ours and alas what is ours if our soules be not but must be giuen vp to him that gaue it Why doe wee liue as those that tooke no keepe of so glorious a guest as those that should neuer part with it as those that thinke it giuen them to spend not to returne with a reckoning If thou hadst no soule if a mortall one if thine owne if neuer to bee required how couldst thou liue but sensually Oh remember but who thou art what thou hast and whither thou must and thou shalt liue like thy selfe while thou art and giue vp thy ghost confidently when thou shalt cease to be Neither is there here more certainty of our departure than comfort Carry this with thee to thy death-bed and see if it can refresh thee when all the world cannot giue thee one dram of comfort Our spirit is our dearest riches if wee should lose it here were iust cause of griefe Howle and lament if thou thinkest thy soule perisheth it is not forfeited but surrendered How safely doth our soule passe thorow the gates of death without any impeachment while it is in the hand of the Almighty Woe were vs if he did not keepe it while we haue it much more when wee restore it We giue it vp to the same hands that created infused redeemed renewed that doe protect preserue establish and will crowne it I know whom I haue beleeued and am perswaded that hee is able to keepe that which I haue committed to him against that day O secure and happy estate of the godly O blessed exchange of our condition while our soule dwels in our breast how is it subiect to infinite miseries distempered with passions charged with sinne vexed with tentations aboue none of these how should it be otherwise This is our pilgrimage that our home this our wildernesse that our land of promise this our bondage that our kingdome our impotency causeth this our sorrow When our soule is once giuen vp what euill shall reach vnto heauen and wrestle with the Almighty Our lothnesse to giue vp comes from our ignorance and infidelity No man goes vnwillingly to a certaine preferment I desire to bee dissolued saith Paul I haue serued thee I haue beleeued thee and now I come to thee saith Luther The voyce of Saints not of men If thine heart can say thus thou shalt not need to intreat with old Hilariâ—â— Egredere mea anima egredere quid times Goe thy wayes forth my soule goe forth what fearest thou but it shall flie vp alone cheerefully from thee and giue vp it selfe into the armes of God as a faithfull Creator and Redeemer This earth is not the element of thy soule it is not where it should be It shall be no lesse thine when it is more the owners Thinke now seriously of this point Gods Angell is abroad and strikes on all sides we know not which of our turnes shall be the next we are sure we carry deaths enow within vs. If we bee ready our day cannot come too soone Stirre vp thy soule to an heauenly cheerefulnesse like thy Sauiour Know but whither thou art going and thou canst not but with diuine Paul Vt contra Nullam animam recipio quae me â—olente separatur à corpâ—re HieroÌ„ say from our Sauiours mouth euen in this sense It is a more blessed thing to giue than to receiue God cannot abide an vnwilling guest giue vp that spirit to him which he hath giuen thee and he will both receiue what thou giuest and giue it thee againe with that glory and happinesse which can neuer be conceiued and shall neuer bee ended Euen so LORD IESVS come quickly Gloria in excelsis Deo THE IMPRESE OF GOD. IN TWO SERMONS PREACHED AT THE COVRT In the Yeeres 1611. 1612. By IOS HALL SIC ELEVABITVR FILIVS HOMINIS Io 3. ANCHORA FIDEI LONDON Printed for THOMAS PAVIER MILES FLESHER and John Haviland 1624. THE IMPRESE OF GOD. THE FJRST PART ZACHAR 14.20 In that day shall be written vpon the bridles or bels of the Horses Holinesse vnto the Lord and the pots of the Lords house shall be like the bowles before the Altar IF any man wonder whither this discourse can tend of horses and bels and pots and bowles for the Altar Let him consider that of Tertullian Ratio diuina in medulla est non in superficie These Horses if they be well menaged will proue like those fiery horses of Elias to carry vs vp to our heauen 2 King 2.11 These Bels like those golden bels of Aarons robe Exod. 39.25 These Pots like that Olla pulmenti of the Prophets after Elisha's meale 2 King 4. and these Bowles like that blessed and fruitfull nauell of the CHVRCH Cant. 7.2 S. Paul askes Doth God take care for oxen so may I here Doth God take care for horses Surely to prouide for them not to prophesie of them much lesse of their bels the vnnecessarie ornaments of a necessary creature But hee that forbids vs to learne of the horse that lesson of stubbornnesse by the PSALMIST and checks vs oft by the oxe and asse for their good nature would haue vs learne here vnder this parable of the horse and the bels of the horse and the writing on those bels the estate of our owne peace and sanctification God doth both speake and worke in Parables as that Father saith well Of this then I may truly say as Hierome said of the Booke of IOB Singula verba plena sunt sensibus Suffer your selues with Abrahams Ram to bee perplexed a while in these bryars that you may be prepared for a fit sacrifice to God In that day What day is that All dayes are his who is the Ancient of dayes and yet he sayes Abraham saw my day and reioyced Hee that made all dayes sayes yet againe This is the day which the Lord hath made There is one day of the weeke Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of the sonnes of Anak the spirituall wickednesses in heauenly places If we looke at their number they are Legions If to their strength they are Principalities and Powers If to their nature they are spirits that rule in the aire We are men flesh and bloud single weake sinfull What euer we are our God is in heauen and doth whatsoeuer he will he is the Lord of Hosts though Cowards in our selues yet in him we are more than Conquerors he who is more than all power than All truth hath said it The Gates of Hell shall not preuaile against his Church Thanks be to God which giueth vs victory through our Lord Iesus Christ Lastly he is the Lord of hosts his vndertakings are infallible Hath he said that the glory of the Euangelicall Church shall exceed the Legall Hath he said that In this place he will giue peace How can the Church faile of glory or the soule of peace His word can be no more defectiue than himselfe impotent Trust God with his owne causes trust him with thy selfe doe that he bids expect what he promises haunt this House of his wait on his ordinances The Lord of Hosts shall giue thee that peace which passeth all vnderstanding and with peace glory in that vpper House of his not made with hands eternall in the Heauens To the possession whereof that God who hath ordained vs in his good time mercifully bring vs. And now O Lord God of Hosts make good thy promises to this House of thine Whensoeuer any Suppliant shall in this place offer vp his praiers vnto thee heare thou in Heauen thy dwelling place and when thou hearest haue mercy What Word soeuer of thine shall sound out of this place let it be the fauour of life vnto life to euery hearer What Sacrament soeuer of thine in this place shall be administred let it be effectuall to the saluation of euery receiuer Thou that art the God of glory and peace giue peace and glory to thy Seruants for thy mercies sake for thy Sonnes sake euen the Sonne of thy loue Iesus Christ the iust To whom with thee and the holy Ghost one infinite God be giuen all praise honour and thanksgiuing now and for euer TO THE WORSHIPFVLL AND REVEREND Mr. Dr. HALL DEANE OF WORCESTER my worthie and much respected Friend all happinesse with my loue in CHRIST IESVS REuerend Sir this Sermon I know is at the Presse before you expected But I thought as this glorious Chapell occasioned it so it might minister occasion of perpetuall remembrance of the Chapell by remaining its first Monument And altho both these were confined to the priuate the Chapell for the Family of my Right Honorable Lord the Earle of Exceter who hath giuen the materiall thereof sufficient luster and the Copie of the Sermon to the Cabinet of my truly Noble and vertuous Lady his Countesse yet both these are much and oft required to the publike the Sermon to be an instruction and so it is the Chapell to be an example and so it may be The Sermon to teach all to be all glorious in their soules The Chapell to teach some who build houses for their owne habitation to set vp another for Gods Religion The Sermon was craued at the hands of my Honourable Ladie that it might come to the Presse who of her owne pious disposition gaue forth the Copie and for her Noble esteeme of your selfe and of the worth of your sermon was willing and desirous to giue it way to the Printer And this I thought good to impart vnto you and to the courteous Reader that you may be satisfied of the meanes how and the cause why it comes in publike And so praying for you and desiring your prayers for me I remaine Your truly louing Friend H. BAGVLEY THE TRVE Peace-Maker LAID FORTH IN A SERMON BEFORE HIS MAIESTY AT THEOBALDS September 19. 1624. By IOS HALL SIC ELEVABITVR FILIVS HOMINIS Io 3. ANCHORA FIDEI LONDON Printed by IOHN HAVILAND for NATHANIEL BVTTER 1624. THE TRVE Peace-Maker ESAY 32.17 Opus Iustitiae pax The worke of Iustice or righteousnesse shall be peace MY Text you heare is of Iustice and peace two royall graces and such as flow from soueraigne Maiesty There is a double Iustice Diuine and humane there is a double peace outward in the state inward in the soule Accordingly there is a double sense of my Text a spirituall a ciuill sense The spirituall concerning Theologicall Iustice and inward peace The ciuill concerning humane iustice and outward peace The spirituall thus The Messias shall cause the fruit of his perfect iustice to be our inward peace with God and our selues The ciuill thus The Magistrate shall cause the worke of ciuill Iustice in his administration to be our outward peace with one another In both or either as Musculus well there is an allusion in the Hebrew word to a field the soile is the heart or the State the seed is Iustice the fruit peace That which was waste ground is now a Carmell a fruitfull field and the fruit of this field of Iustice is peace As there is good reason we will beginne with the spirituall Iustice and Peace The great King of Heauen will disforest that peece of the world which hee calls his Church and put it to tillage it shall be sowne with righteousnesse and shall yeeld a sweet crop of peace in this onely not in the barren heaths of the prophane world shall true peace grow At first God and man were good friends How should there bee other than good termes betwixt Heauen and Paradise God made man iust and iust man whiles he was so could not chuse but loue the iust God that made him sin set them at odds in one act and instant did man leese both his iustice and peace now the world is changed now the stile of God is Fortis vltor God the auenger Ier. 51.56 and the stile of men God the auenger The sonnes of wrath Filij irae sons of wrath Ephes 2.3 There is no possible peace to be made betwixt God man but by the perfect Iustice of him that was both God man I would there were a peace in the Church about this Iustice It is pitie shame there is not but there must be heresies As there are two parts of Diuinity the Law and the Gospell so each of these haue their Iustice there is a Iustice of the Law and an Euangelicall Iustice The Iustice of the Law when a meere morall man is iustified out of his owne powers by the works of the Law very Papists will giue so much way to S. Paul so much affront to Pelagius as to renounce this freely anathematizing that man who by the strength of humane nature or the doctrine of the Law shal challenge iustification Vnlesse perhaps some Andradius haue priuiledge to teach Morall righteousnesse that this Ethica Iustitia was enough to iustifie and saue the old Philosophers The Euangelicall Iustice is
fauourable report allay the bitter contentions of those ancient Christians of Antioch writes thus Theod. hist l. 3. c. 4. Both parts saith he made one and the same confession of their faith for both maintained the Creed of the Nicen Councell And yet this position is spightfully handled by Cardinall Bellarmine Bell. de laâ—cis lib. 3. c. 19. and can scarce draw breath since his last stripes What care we saith he for the same Creed Faith is not in words but in the sense And indeed I remember what Ruffinus reports done by Arrius That worthy Constantine had charged him to write what faith he held he deliuered him a Creed in words ours in sense his owne and how right his wicked brood tooke after their father in the insuing times of the Church let Histories witnesse sure I am whosoeuer shall read the Creeds of their seuerall Sects shall hardly feâ—ch out any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which an Orthodox Censurer would thinke worthy of reproofe How oft doe they yeeld Christ to be God yea God of God and yet perfidiously reserue to themselues in the meane time that absurd conceit That he was created ex non â—â—tibus As therefore Seuerianus the Syrian in Theodoret. spake Greeke as a Grecian but pronounced it like a Syrian so there may be many which may speake truths but pronounce them heretically Iren. l. 1. c. 9. Petr. Chrys Ser. 109. Trinitatem vocabulis mentiuntur Decr. 22. q. 5. humanae For all Heresies saith Irenaeus talke of one God but marre him with their misconceits yea for the most part all Heresies saith Chrysologus set a face of the Trinitie To little purpose It was not ill sayd of Gratian that no man is to care for words since that not the meaning should serue the words but the words rather the meaning Let vs grant all this and more Let it be said of the Creed as Ierome said of the Booke of Iob that euery word abounds with senses Hier. in praef Tert. de prasc There is no Diuine Word as Tertullian speaketh wisely so disolute and deâ—â—sed that onely the words may be defended and not the true meaning of the words set downe To put the Cardinall out of this needlesse feare The proper and natiue sense of the Creed may be fetcht out and I adde yet more except but that one Article of Christs Descension into Hell which Ruffinus confesses he could not find either in the Roman or Easterne Creedes is openly confessed on both parts And yet for all this we are neuer the neerer to peace For from these common Principles of Faith the subtle deuice of Hereticall prauity hath fetcht strange and erroneous consequences which by their sophisticall and obstinate handling are now improued into Heresies and dare now threaten not onely opposition but death vnto those very principles from which they are raysed Of this kind are the most of those Romish opinions which we vndertake to censure in this Discourse But if by the vniuersall consent of all it should appeare that both word and sense are intire that both the principles and necessarie conclusions thence deduced are vndeniably sound Nulla tamen pax cum Lutheranis De Laicis l. 3. 19. Sect. 4. yet saith Bellarmine there can bee no peace with Lutherans Let all the World know this and wonder Our King be it spoken to the enuie of those which cannot emulate him an incomparable Diuine for a Prince yea a Prince of Diuines a King of men and a wonder of Kings mighty both with his scepter and his pen going about in that learned and ponderous Discourse to cleere himselfe from the aspersion of Heresie which that foule hand had vnworthily cast vpon him professes solemnly and holily that whatsoeuer is contained eyther in the Sacred Scriptures or the three famous Creeds or the foure first generall Councels that he embraces with both armes that He proclaimes for His Faith In praefat ad Imper. Princip that He will defend with his Tongue with his Pen with His Sword in that he will both liue and die Yea but this is not enough saith that Great Antagonist of Princes For there are other points of faith wherewith religion is now of late times inlarged Bell. resp ad Regem Non satis est ad haereticum nomen fugiendum illa recipere quae Rex Anglorum recipere atque admittere se dicit pag. 80. Etiamsi nouitia nâ—pâ—ra illa sint si quis tamen ca neget immuâ—â—m ab heresi noÌ„ foâ—e Bell. resp and Regem pag. 98. Bell. l. de laicis 2. c. 19. Dist 22. Omnes Margaritae Decret vel Tabula Mortiniâ— Iâ— verb. Iâ—obediâ—ntia as Transubstantiation Purgatory the Popes Primacie a whole doozen of these goodly Articles hath the Tridentine Councell created in this decayed age of the World lest the Fathers of Italy should seeme to come short of the Apostles and the Pope of Christ any parcell whereof whosoeuer shall presume to call into question is an Heretike presently and smels of the Faggot and how ordinarily is that layd in euery dish that he cannot bee a member of the Church which withdrawes his obedience from their Pope the Head of the Church Neyther is that any whit milder which Gratian cites from Pope Nicholas the Second VVhosoeuer goes about to infringe the priuiledge of the Roman Church or derogates from her Authoritie is an Heretike But that is yet well worse which the allowed Table of the Decree hath peremptorily broched Whosoeuer obeies not the Popes Commandement incurres the sin of Idolatry or as Gregory the Seuenth from whom Gratian would seeme to borrow this which yet is not to be found in his Epistles of Paganisme Whatsoeuer therefore Christ Iesus whatsoeuer the Apostles whatsoeuer the counsels Fathers of the Primitiue Church haue commended to vs to be beleeued shall auaile vs little neither can euer make vs friends vnlesse we will bee content to beslaue our Faith vnto their Popeling And can they thinke wee will looke at peace vpon such a condition That hope were bold and foolish that could expect this Neither doe they more scornfully cast vs out of the bosome of their Church for spetting at these Articles of Straw which their vanitie hath deuised than wee can confidently condemne and execrate their presumption which haue so imperiously obtruded such trash as this vpon the Church of God SECTION V. The impuration or corruption of the Roman Church and their impossibilitie of Reconciliation arising from that wilfull Fable of the Popes infallibilitie BVt to leaue this first head of our Aduersaries indisposition to peace Say that the Papists could be content to hearken to an agreement which I can neuer hope to see whiles Rome is it selfe say they should seeke it yet as things now stand whiles they wil not and we may not stirre one inch from our station of iudgement God forbids the Truth debarres our Reconciliation wee dare not whatsoeuer
filthinesse of the sinne was not so great as the impudency of the manner When the Prophet Nathan came with that heauy message of reproofe and menace to Dauid after his sinne with Bathsheba hee could say from God Behold I will raise vp euill against thee out of thine owne house and will take thy wiues before thine eyes and giue them vnto thy neighbour and he shall lie with thy wiues in the sight of this Sunne For thou didst it secretly but I will doe this thing before all Israel and before this Sunne The counsell of Achitophel and the lust of Absalom haue fulfilled the iudgement of God Oh the wisedome of the Almighty that can vse the worst of euils well and most iustly make the sins of men his executioners It was the sinne of Reuben that he defiled his fathers bed yet not in the same height of lewdnes what Reuben did in a youthfull wantonnesse Absalom did in a malicious despight Reuben sinned with one Absalom with ten Reuben secretly Absalom in the open eyes of heauen and earth yet old Iacob could say of Reuben Thou shalt not excell thy dignitie is gone whiles Achitophel sayes to Absalom Thy dignitie shall arise from incest Climbe vp to thy fathers bed if thou wilt sit in his throne If Achitophel were a politician Iacob was a Prophet if the one spake from carnall sense the other from diuine reuelation Certainly to sin is not the way to prosper what euer vaine fooles promise to themselues there is no wisdome nor vnderstanding nor counsell against the Lord. After the rebellion is secured for continuance the next care is that it may end in victory this also hath the working head of Achitophel proiected Wit experience told him that in these cases of assault celeritie vses to bring forth the happiest dispatch whereas protraction is no small aduantage to the defendant Let me saith he choose out now twelue thousand men and I will vp and follow after Dauid this night and I will come vpon him while he is weary and weak-handed No aduice could be more pernicious For besides the wearinesse and vnreadinesse of Dauid and his army the spirits of that worthy leader were daunted and deiected with sorrow and offered way to the violence of a sudden assault The field had beene halfe won ere any blow stricken Achitophel could not haue beene reputed so wise if he had not learned the due proportion betwixt actions and times He that obserueth euery winde shall neuer sow but he that obserues no winde at all shall neuer reape The likeliest deuices doe not alwayes succeed The God that had appointed to establish Dauids throne and determined Salomon to his succession findes meanes to crosse the plot of Achitophel by a lesse-probable aduice Hushai was not sent backe for nothing where God hath in his secret will decreed any euent hee inclines the wills of men to approue that which may promote his owne purposes Neither had Hushai so deepe an head neither was his counsell so sure as that of Achitophel yet his tongue shall refell Achitophel and diuert Absalom The pretences were fairer though the grounds were vnfound First to sweeten his opposition hee yeelds the praise of wisdome to his aduersary in all other counsels that hee may haue leaue to deny it in this His very contradiction in the present insinuates a generall allowance Then he suggests certaine apparent truths concerning Dauids valour and skill to giue countenance to the inferēces of his improbabilities Lastly he cunningly feeds the proud humor of Absaloza in magnifying the power and extent of his commands and ends in the glorious boasts of his fore-promised victory As it is with faces so with counsell that is faire that pleaseth He that giues the vttrance to words giues also their speed Fauour both of speech and men is not euer according to desert but according to fore-ordination The tongue of Hushai the heart of Absalom is guided by a power aboue their owne Hushai shall therefore preuaile with Absalom that the treason of Absalom may not preuaile Hee that worketh all in all things so disposeth of wicked men and spirits that whiles they doe most oppose his reuealed will they execute his secret and whiles they thinke most to please they ouerthrow themselues When Absalom first met Hushai returned to Hierusalem hee vpbraided him pleasantly with the scoffe of his professed friendship to Dauid Is this thy kindnesse to thy friend Sometimes there is more truth in the mouth then in the heart more in iest then in earnest Hushai was a friend his stay was his kindnes and now he hath done that for which he was left at Hierusalem disappointed Achitophel preserued Dauid Neither did his kindnesse to his friend rest here but as one that was iustly iealous of him with whom he was allowed to temporize he mistrusts the approbation of Absalom and not daring to put the life of his master vpon such an hazard he giues charge to Zadok and Abiathar of this intelligence vnto Dauid we cannot be too suspicious when we haue to doe with those that are faithlesse We cannot be too curious of the safety of good Princes Hushai feares not to descry the secrets of Absaloms counsell to betray a traytor is no other then a commendable worke Zadok and Abiathar are fast within the gates of Hierusalem their sonnes lay purposely abroad in the fields this message that concerned no lesse then the life of Dauid and the whole kingdome of Israel must bee trusted with a Maid Sometimes it pleaseth the wisedome of God who hath the variety of heauen and earth before him to single out weake instruments for great seruices and they shall serue his turne as well as the best No councellor of State could haue made this dispatch more effectually Ionathan and Ahimaaz are sent descried pursued preserued The fidelity of a maid instructed them in their message the suttlety of a woman saued their liues At the Well of Rogel they receiued their message in the Well of Bahurim was their life saued The sudden wit of a woman hath choked the mouth of her Well with dried corne that it might not bewray the messengers and now Dauid heares safely of his danger and preuents it and though weary with trauell and laden with sorrow he must spend the night in his remoue Gods promises of his deliuerance and the confirmation of his kingdome may not make him neglect the means of his safety If he be faithfull we may not be carelesse since our diligence and care are appointed for the factors of that diuine prouidence The acts of God must abate nothing of ours rather must we labour by doing that which he requireth to further that which he decreeth There are those that haue great wits for the publique none for themselues Such was Achitophel who whiles he had powers to gouerne a State could not tell how to rule his owne passions Neuer till now doe we find his counsell balked neither was it now