the iourney and curse of the couetous prophet if God had not stayed him How oft are wicked men cursed by a diuine hand euen in those sins which their heart stands to It is no thank to lewd men that their wickednesse is not prosperous Whence is it that the world is not ouer-run with euill but from this that men cannot be so ill as they would The first entertainment of this message would make a stranger thinke Balaam wife and honest Hee will not giue a sudden answer but craues leasure to consult with God and promises to returne the answer he shall receiue Who would not say This man is free from rashnesse from partiality Dissimulation is crafty able to deceiue thousands The words are good when he comes to action the fraud bewaries it selfe For both he insinuates his own forwardnesse and casts the blame of the prohibition vpon God and which is worse deliuers but halfe his answer he sayes indeed God refuses to giue them leaue to goe He sayes not as it was He charges me not to curse them for they are blessed So did Balaam deny as one that wisht to be sent for againe Perhaps a peremptory refusall had hindered his further sollicitation Concealement of some truths is sometimes as faulty as a deniall True fidelity is not niggardly in her relations Where wickednesse meets with power it thinkes to command all the world and takes great scorne of any repulse So little is Balac discouraged with one refusall that he sends so much the stronger message Mo Princes and more honorable Oh that wee could be so importunate for our good as wicked men are for the compassing of their owne designes A deniall doth but whet the desires of vehement suitors Why are we faint in spirituall things when we are not denied but delayed Those which are themselues transported with vanity and ambition thinke that no heart hath power to resist these offers Balacs Princes thought they had strooke it dead when they had once mentioned promotion to great honour Selfe-loue makes them thinke they cannot be slaues whiles others may be free and that all the world would be glad to runne on madding after their bait Nature thinks it impossible to contemn honor and wealth and because too many soules are thus taken cannot beleeue that any would escape But let carnall hearts know there are those can spit the world in the face and say Thy gold and siluer perish with thee and that in comparison of a good conscience can tread vnder foot his best proffers like shadowes as they are and that can doe as Balaam said How neere truth and falshood can lodge together Here was piety in the lips and couetousnesse in the heart Who can any more regard good words that heares Balaam speake so like a Saint An housefull of gold siluer may not peruert his tongue his heart is won with lesse for if he had not already swallowed the reward and found it sweet why did he againe sollicit God in that which was peremptorily denyed him If his mind had not beene bribed already why did he stay the messenger why did he expect a change in God why was he willing to feed them with hope of successe which had fed him with hope of recompence One prohibition is enough for a good man Whiles the delay of God doth but hold vs in suspence importunity is holy and seasonable but when once he giues a resolute deniall it is prophane saucinesse to sollicit him When we aske what we are bidden our suites are not more vehement then welcome but when we begge prohibited fauours our presumption is troublesome and abhominable No good heart will endure to be twice forbidden Yet this opportunity had obtained a permission but a permission worse then a deniall I heard God say before Go not nor curse them Now he sayes Goe but curse not Anon he is angry that he did not goe Why did he permit that which he forbade if he be angry for doing that which he permitted Some things God permits with an indignation not for that he giues leaue to the act but that he giues a man ouer to his sinne in the act this sufferance implies not fauour but iudgement so did God bid Balaam to goe as Salomon bids the yong man follow the wayes of his owne heart It is one thing to like another thing to suffer Moses neuer approued those legall diuorces yet he tolerated them God neuer liked Balaams iourney yet he displeasedly giues way to it as if he said Well since thou art so hot set on this iourney be gone And thus Balaam tooke it else when God after professed his displeasure for the iourney it had beene a ready answer Thou commandedst me but herein his confession argues his guilt Balaams suite and Israels Quailes had both one fashion of grant in anger How much better is it to haue gracious denials then angry yeeldings A small perswasion hartens the willing It booted not to bid the couetous prophet hasten to his way Now he makes himselfe sure of successe His corrupt hart tels him that as God had relented in his licence to goe so he might perhaps in his licence to curse and he saw how this curse might blesse him with abundance of wealth hee rose vp earely therefore and saddled his Asse The night seemed long to his forwardnesse Couetous men need neither clocke nor bell to awaken them their desires make them restlesse O that we could with as much eagernesse seeke the true riches which onely can make vs happy We that see onely the out-side of Balaam may maruell why he that permitted him to goe afterward opposes his going but God that saw his heart perceiued what corrupt affections caried him hee saw that his couetous desires and wicked hopes grew the stronger the neerer he came to his end An Angell is therefore sent to with-hold the hasty Sorcerer Our inward disposition is the life of our actions according to that doth the God of spirits iudge vs whiles men censure according to our externall motions To goe at all when God had commanded to stay was presumptuous but to goe with desire to curse made the act doubly sinfull and fetcht an Angell to resist it It is one of the worthy imployments of good Angels to make secret opposition to euill designes Many a wicked act haue they hindered without the knowledge of the agent It is all one with the Almighty to worke by Spirits and men It is therefore our glory to be thus set on worke To stop the course of euill either by disswasion or violence is an Angelicall seruice In what danger are wicked men that haue Gods Angels their opposites The Deuill moued him to goe a good Angell resists him If an heauenly Spirit stand in the way of a Sorcerers sinne how much more ready are all those spirituall powers to stop the miscariages of Gods deare children How oft had we falne yet more if these Guardians had not
laid to which if they shall adde but one scruple it shall be to mee sufficient ioy contentment recompence From your Hal-sted Decemb. 4. Your Worships humbly deuouted IOS HALL THE FIRST CENTVRIE OF MEDITATIONS AND VOWES DIVINE and MORALL 1 IN Meditation those which begin heauenly thoughts and prosecute them not are like those which kindle a fire vnder greene wood and leaue it so soone as it but begins to flame leesing the hope of a good beginning for want of seconding it with a sutable proceeding when I set my selfe to meditate I will not giue ouer till I come to an issue It hath beene said by some that the beginning is as much as the middest yea more than all but I say the ending is more than the beginning 2 There is nothing but Man that respecteth greatnesse Not God not death not Iudgement Not God he is no accepter of persons Not nature we see the sonnes of Princes borne as naked as the poorest and the poore childe as faire well-fauoured strong witty as the heire of Nobles Not disease death iudgement they sicken alike die alike fare alike after death There is nothing besides naturall men of whom goodnesse is not respected I will honour greatnesse in others but for my selfe I will esteeme a dram of goodnesse worth a whole world of greatnesse 3 As there is a foolish wisdome so there is a wise ignorance in not prying into Gods Arke not enquiring into things not reuealed I would faine know all that I need and all that I may I leaue Gods secrets to himselfe It is happy for me that God makes me of his Court though not of his Counsell 4 As there is no vacuity in nature no more is there spiritually Euery vessell is full if not of liquor yet of aire so is the heart of man though by nature it is empty of grace yet it is full of hypocrisie and iniquitie Now as it is filled with grace so it is empty of his euill qualities as in a vessell so much water as goes in so much ayre goes out but mans heart is a narrow-mouthed vessell and receiues grace but by drops and therefore takes a long time to empty and fill Now as there be differences in degrees and one heart is neerer to fulnesse than another so the best vessell is not quite full while it is in the body because there are still remainders of corruption I will neither be content with that measure of grace I haue nor impatient of Gods delay but euery day I will endeuour to haue one drop added to the rest so my last day shall fill vp my vessell to the brim 5 Satan would seeme to bee mannerly and reasonable making as if hee would bee content with one halfe of the heart whereas God challengeth all or none as indeed hee hath most reason to claime all that made all But this is nothing but a craftie fetch of Satan for he knowes that if hee haue any part God will haue none so the whole falleth to his share alone My heart when it is both whole and at the best is but a strait and vnworthy lodging for God if it were bigger and better I would reserue it all for him Satan may looke in at my doores by a tentation but hee shall not haue so much as one chamber-roome set a part for him to soiourne in 6 I see that in naturall motions the neerer any thing comes to his end the swifter it moueth I haue seene great riuers which at their first rising out of some hills side might bee couered with a bushell which after many miles fill a very broad channell and drawing neere to the Sea doe euen make a little Sea in their owne bankes So the winde at the first rising as a little vapour from the crannies of the earth and passing forward about the earth the further it goes the more blustering and violent it waxeth A Christians motion after hee is regenerate is made naturall to God-ward and therefore the neerer he comes to heauen the more zealous he is A good man must not bee like Ezekias Sunne that went backward nor like Ioshuahs Sunne that stood still but Dauids Sunne that like a Bridegroome comes out of his chamber and as a Champion reioiceth to runne his race onely herein is the difference that when hee comes to his high noone hee declineth not How euer therefore the minde in her naturall faculties followes the temperature of the body yet in these supernaturall things she quite crosses it For with the coldest complexion of age is ioined in those that are truly religious the feruentest zeale and affection to good things which is therefore the more reuerenced and better acknowledged because it cannot bee ascribed to the hot spirits of youth The Deuill himselfe deuised that old slander of early holinesse A young Saint an old Deuill Sometimes young Deuils haue proued old Saints neuer the contrarie but true Saints in youth doe alwaies proue Angels in their age I will striue to bee euer good but if I should not finde my selfe best at last I should feare I was neuer good at all 7 Consent harteneth sinne which a little dislike would haue daunted at first As wee say There would bee no theeues if no receiuers so would there not bee so many open mouthes to detract and slander if there were not so many open eares to entertaine them If I cannot stop another mans mouth from speaking ill I will either open my mouth to reproue it or else I will stop mine cares from hearing it and let him see in my face that he hath no roome in my heart 8 I haue oft wondered how fishes can retaine their fresh taste and yet liue in salt waters since I see that euery other thing participates of the nature of the place wherein it abides So the waters passing thorow the chanels of the earth varie their sauour with the veines of soile thorow which they slide So brute creatures transported from one region to another alter their former qualitie and degenerate by little and little The like danger I haue seene in the manners of men conuersing with euill companions in corrupt places For besides that it blemisheth our reputation and makes vs thought ill though wee bee good it breeds in vs an insensible declination to ill and workes in vs if not an approbation yet a lesse dislike of those sinnes to which our eares and eies are so continually inured I may haue a bad acquaintance I will neuer haue a wicked companion 9 Expectation in a weake minde makes an euill greater and a good lesse but in a resolued minde it digests an euill before it come and makes a future good long before present I will expect the worst because it may come the best because I know it will come 10 Some promise what they cannot doe as Satan to Christ some what they could but meane not to doe as the sons of Iacob to the Sechemites some what they meant for the
forth their hands to wickednesse No man will put his hand into a fiery crucible to fetch gold thence because hee knowes it will burne him Did wee as truely beleeue the euerlasting burning of that infernall fire we durst not offer to fetch pleasures or profits out of the midst of those flames This degree of torment they grant in Christs power to command they knew his power vnresistible had hee therefore but said Backe to hell whence hee came they could no more haue staid vpon earth then they can now climbe into heauen O the wonderfull dispensation of the Almighty who though hee could command all the euill spirits downe to their dungeons in an instant so as they should haue no more opportunity of temptation yet thinkes fit to retaine them vpon earth It is not out of weaknesse or improuidence of that diuine hand that wicked spirits tyrannize here vpon earth but out of the most wise and most holy ordination of God who knowes how to turne euill into good how to fetch good out of euill and by the worst instruments to bring about his most iust decrees Oh that wee could adore that awfull and infinite power and cheerefully cast our selues vpon that prouidence which keepes the Keyes euen of hell it selfe and either lets out or returnes the Deuils to their places Their other suit hath some maruell in mouing it more in the grant That they might be suffered to enter into the Herd of Swine It was their ambition of some mischiefe that brought forth this desire that since they might not vexe the body of man they might yet afflict men in their goods The malice of these enuious spirits reacheth from vs to ours It is sore against their wils if wee be not euery way miserable if the Swine were legally vncleane for the vse of the table yet they were naturally good Had not Satan knowne them vsefull for man he had neuer desired their ruine But as Fencers will seeme to fetch a blow at the legge when they intend it at the head so doth this Deuill whiles he driues at the Swine hee aimes at the soules of these Gadarens by this meanes he hoped well and his hope was not vaine to worke in these Gergesens a discontentment at Christ an vnwillingnesse to entertaine him a desire of his absence he meant to turne them into Swine by the losse of their Swine It was not the rafters or stones of the house of Iobs children that hee bore the grudge to but to the owners nor to the liues of the children so much as the soule of their father There is no affliction wherein hee doth not strike at the heart which whiles it holds free all other dammages are light but a wounded spirit whether with sinne or sorrow who can beare What euer becomes of goods or limmes happy are wee if like wise souldiers we guard the vitall parts whiles the soule is kept sound from impatience from distrust our enemy may afflict vs he cannot hurt vs. They sue for a sufferance not daring other then to grant that without the permission of Christ they could not hurt a very swine If it be fearfull to thinke how great things euill spirits can doe with permission it is comfortable to thinke how nothing they can doe without permission Wee know they want not malice to destroy the whole frame of Gods worke but of all man of all men Christians but if without leaue they cannot set vpon an hogge what can they doe to the liuing Images of their Creator They cannot offer vs so much as a suggestion without the permission of our Sauiour And can hee that would giue his owne most precious blood for vs to saue vs from euill wilfully giue vs ouer to euill It is no newes that wicked spirits wish to doe mischiefe it is newes that they are allowed it If the owner of all things should stand vpon his absolute command who can challenge him for what hee thinkes fit to doe with his creature The first Fole of the Asse is commanded vnder the law to haue his necke broken what is that to vs The creatures doe that they were made for if they may serue any way to the glory of their Maker But seldome euer doth God leaue his actions vnfurnished with such reasons as our weaknesse may reach vnto There were sects amongst these Iewes that denied spirits they could not bee more euidently more powerfully conuinced then by this euent Now shall the Gadarens see from what a multitude of deuils they were deliuered and how easie it had beene for the same power to haue allowed those spirits to seize vpon their persons as well as their Swine Neither did God this without a iust purpose of their castigation His iudgements are righteous where they are most secret though wee cannot accuse these inhabitants of ought yet hee could and thought good thus to mulct them And if they had not wanted grace to acknowledge it it was no small fauour of God that hee would punish them in their Swine for that which hee might haue auenged vpon their bodies and soules Our goods are furthest off vs If but in these we smart wee must confesse to finde mercy Sometimes it pleaseth God to grant the suits of wicked men and spirits in no fauour to the suitors He grants an ill suit and withholds a good He grants an ill suit in iudgement and holds backe a good one in mercy The Israelites aske meat hee giues Quailes to their mouthes and leannesse to their soules The chosen vessell wishes Satan taken taken off and heares onely My grace is sufficient for thee Wee may not euermore measure fauour by condescent These Deuils doubtlesse receiue more punishment for that harmefull act wherein they are heard If wee aske what is either vnfit to receiue or vnlawfull to begge it is a great fauour of our God to bee denied Those spirits which would goe into the Swine by permission goe out of the man by command they had stayed long and are eiected suddenly The immediate works of God are perfect in an instant and doe not require the aide of time for their maturation No sooner are they cast out of the man then they are in the Swine They will leese no time but passe without intermission from one mischiefe to another If they hold it a paine not to be doing or of euill Why is not our delight to bee euer doing good The impetuousnesse was no lesse then the speed The Herd was caried with violence from a steepe downe place into the lake and was choaked It is no small force that could doe this but if the Swine had beene so many mountaines these spirits upon Gods permission had thus transported them How easily can they carie those soules which are vnder their power to destruction Vncleane beasts that wallow in the mire of sensualitie brutish drunkards transforming themselues by excesse euen they are the Swine whom the Legion caries headlong to the pit of perdition The
Angels stand in his presence it could not bee but Gods fauour would bee sweeter his chastisements more easie his benefits more effectuall I am not my owne while God is not mine and while he is mine since I doe possesse him I will enioy him 46 Nature is of her owne inclination froward importunately longing after that which is denied her and scornfull of what she may haue If it were appointed that we should liue alwaies vpon earth how extremely would we exclaime of wearinesse and wish rather that we were not Now it is appointed wee shall liue here but a while and then giue roome to our successors each one affects a kinde of eternitie vpon earth I will labour to tame this peeuish and sullen humour of nature and will like that best that must be 47 All true earthly pleasure forsooke man when he forsooke his Creator what honest and holy delight he tooke before in the dutifull seruices of the obsequious creatures in the contemplation of that admirable varietie and strangenesse of their properties in seeing their sweet accordance with each other and all with himselfe Now most of our pleasure is to set one creature together by the eares with another sporting our selues onely with that deformitie which was bred through our owne fault yea there haue beene that haue delighted to see one man spill anothers bloud vpon the sand and haue shouted for ioy at the sight of that slaughter which hath fallen out vpon no other quarrell but the pleasure of the beholders I doubt not but as wee solace our selues in the discord of the inferiour creatures so the euill spirits sport themselues in our dissentions There are better qualities of the creature which we passe ouer without pleasure In recreations I will chuse those which are of best example and best vse seeking those by which I may not onely be the merrier but the better 48 There is no want for which a man may not finde a remedie in himselfe Doe I want riches He that desires but little cannot want much Doe I want friends If I loue God enough and my selfe but enough it matters not Doe I want health If I want it but a little and recouer I shall esteeme it the more because I wanted If I be long sicke and vnrecouerably I shall be the fitter and willinger to die and my paine is so much lesse sharpe by how much more it lingreth Doe I want maintenance A little and course will content nature Let my minde be no more ambitious than my backe and belly I can hardly complaine of too little Doe I want sleepe I am going whither there is no vse of sleepe where all rest and sleepe not Doe I want children Many that haue them wish they wanted It is better to be childlesse than crossed with their miscariage Doe I want learning He hath none that saith he hath enough The next way to get more is to finde thou wantest There is remedy for all wants in our selues sauing onely for want of grace and that a man cannot so much as see and complaine that he wants but from aboue 49 Euery vertuous action like the Sunne eclipsed hath a double shadow according to the diuers aspects of the beholders one of glory the other of enuy Glory followes vpon good deserts Enuy vpon glory He that is enuied may thinke himselfe well for he that enuies him thinkes him more than well I know no vice in another whereof a man may make so good and comfortable vse to himselfe There would be no shadow if there were no light 50 In medling with the faults of friends I haue obserued many wrongfull courses what for feare or selfe-loue or indiscretion Some I haue seene like vnmercifull and couetous Chirurgians keepe the wound raw which they might haue seasonably remedied for their owne gaine Others that haue laid healing plaisters to skin it aloft when there hath beene more need of Corrosiues to eat out the dead flesh within Others that haue galled and drawne when there hath beene nothing but solid flesh that hath wanted onely filling vp Others that haue healed the sore but left an vnsightly scarre of discredit behinde them He that would doe good this way must haue Fidelitie Courage Discretion Patience Fidelitie not to beare with Courage to reproue them Discretion to reproue them well Patience to abide the leisure of amendment making much of good beginnings and putting vp many repulses bearing with many weaknesses still hoping still solliciting as knowing that those who haue beene long vsed to fetters cannot but halt a while when they are taken off 51 God hath made all the World and yet what a little part of it is his Diuide the World into foure parts but one and the least containeth all that is worthy the name of Christendome the rest ouer-whelmed with Turcisme and Paganisme and of this least part the greater halfe yet holding aright concerning God and their Sauiour in some common principles ouerthrow the truth in their conclusions and so leaue the lesser part of the least part for God Yet lower of those that hold aright concerning Christ how few are there that doe otherwise than fashionably professe him And of those that do seriously professe him how few are there that in their liues deny him not liuing vnworthy of so glorious a calling Wherein I doe not pittie God who will haue glory euen of those that are not his I pitie miserable men that doe reiect their Creator and Redeemer and themselues in him And I enuy Satan that he ruleth so large Since God hath so few I will be more thankfull that he hath vouchsafed me one of his and be the more zealous of glorifying him because we haue but a few fellowes 52 As those that haue tasted of some delicate dish finde other plaine dishes but vnpleasant so it fareth with those which haue once tasted of heauenly things they cannot but contemne the best worldly pleasures As therefore some dainty guest knowing there is so pleasant fare to come I will reserue my appetite for it and not suffer my selfe cloied with the course diet of the world 53 I finde many places where God hath vsed the hand of good Angels for the punishment of the wicked but neuer could yet finde one wherein he emploied an euill Angell in any direct good to his children Indirect I finde many if not all through the power of him that brings light out of darknesse and turnes their euill to our good In this choice God would and must be imitated From an euill spirit I dare not receiue ought if neuer so good I will receiue as little as I may from a wicked man If he were as perfectly euill as the other I durst receiue nothing I had rather hunger than wilfully dip my hand in a wicked mans dish 54 Wee are ready to condemne others for that which is as eminently faulty in our selues If one blinde man rush vpon another in the way either complaines of others
we are all fooles and in silence all are wise In the two former yet there may bee concealement of folly but the tongue is a blab there cannot be any kinde of folly either simple or wicked in the heart but the tongue will bewray it He cannot be wise that speakes much or without sense or out of season nor he knowne for a foole that saies nothing It is a great misery to be a foole but this is yet greater that a man cannot be a foole but he must shew it It were well for such a one if he could be taught to keepe close his foolishnes but then there should be no fooles I haue heard some which haue scorned the opinion of folly in themselues for a speech wherein they haue hoped to shew most wit censured of folly by him that hath thought himselfe wiser and another hearing his sentence againe hath condemned him for want of wit in censuring Surely hee is not a foole that hath vnwise thoughts but he that vtters them Euen concealed folly is wisdome and sometimes wisdome vttered is folly While others care how to speake my care shall be how to hold my peace 83 A worke is then onely good and acceptable when the action meaning and manner are all good For to doe good with an ill meaning as Iudas saluted Christ to betray him is so much more sinfull by how much the action is better which being good in the kinde is abused to an ill purpose To doe ill in a good meaning as Vzza in staying the Arke is so much amisse that the good intention cannot beare out the vnlawfull act which although it may seeme some excuse why it should not be so ill yet is no warrant to iustifie it To meane well and doe a good action in an ill manner as the Pharisee made a good praier but arrogantly is so offensiue that the euill manner depraueth both the other So a thing may be euill vpon one circumstance it cannot bee good but vpon all In what euer businesse I goe about I will enquire What I doe for the substance How for the manner Why for the intention For the two first I will consult with God for the last with my owne heart 84 I can doe nothing without a million of Witnesses The conscience is as a thousand witnesses and God is as a thousand consciences I will therefore so deale with men as knowing that God sees me and so with God as if the world saw me so with my selfe and both of them as knowing that my conscience seeth me and so with them all as knowing I am alwaies ouer-looked by my accuser by my Iudge 85 Earthly inheritances are diuided oft-times with much inequality The priuilege of primogeniture stretcheth larger in many places now than it did among the ancient Iewes The younger many times serues the elder and while the eldest aboundeth all the latter issue is pinched In heauen it is not so all the sonnes of God are heires none vnderlings and not heires vnder wardship and hope but inheritors and not inheritors of any little pittance of land but of a Kingdome nor of an earthly Kingdome subiect to danger of losse or alteration but one glorious and euerlasting It shall content me here that hauing right to all things yet I haue possession of nothing but sorrow Since I shall haue possession aboue of all that whereto I haue right below I will serue willingly that I may reigne serue for a while that I may reigne for euer 86 Euen the best things ill vsed become euils and contrarily the worst things vsed well proue good A good tongue vsed to deceit a good wit vsed to defend errour a strong arme to murther authority to oppresse a good profession to dissemble are all euill yea Gods owne Word is the sword of the Spirit which if it kill not our vices kils our soules Contrariwise as poisons are vsed to wholesome medicine afflictions and sinnes by a good vse proue so gainfull as nothing more Words are as they are taken and things are as they are vsed There are euen cursed blessings O Lord rather giue me no fauours than not grace to vse them If I want them thou requirest not what thou doest not giue but if I haue them and want their vse thy mercy proues my iudgement 87 Man is the best of all these inferiour creatures yet liues in more sorrow and discontentment than the worst of them whiles that Reason wherein he excels them and by which he might make aduantage of his life hee abuses to a suspitious distrust How many hast thou found of the fowles of the aire lying dead in the way for want of prouision They eat and rest and sing and want nothing Man which hath farre better meanes to liue comfortably toyleth and careth and wanteth whom yet his reason alone might teach that he which careth for these lower creatures made onely for man will much more prouide for man to whose vse they were made There is an holy carelesnesse free from idlenesse free from distrust In these earthly things I will so depend on my Maker that my trust in him may not exclude all my labour and yet so labour vpon my confidence on him as my endeuour may be void of perplexity 88 The precepts and practice of those with whom we liue auaile much on either part For a man not to bee ill where hee hath no prouocations to euill is lesse commendable but for a man to liue continently in Asia as he said where hee sees nothing but allurements to vncleannesse for Lot to be a good man in the middest of Sodom to bee abstemious in Germany and in Italy chaste this is truly praise-worthy To sequester our selues from the companie of the world that we may depart from their vices proceeds from a base and distrusting minde as if wee would so force goodnesse vpon our selues that therefore onely we would be good because we cannot be ill But for a man so to bee personally and locally in the throng of the world as to withdraw his affections from it to vse it and yet to contemne it at once to compell it to his seruice without any infection becomes well the noble courage of a Christian The world shall be mine I will not be his and yet so mine that his euill shall be still his owne 89 He that liues in God cannot be wearie of his life because he euer findes both somewhat to doe and somewhat to solace himselfe with cannot bee ouer-loth to part with it because hee shall enter into a neerer life and societie with that God in whom hee delighteth Whereas he that liues without him liues many times vncomfortably here because partly he knowes not any cause of ioy in himselfe and partly he finds not any worthy employment to while himselfe withall dies miserably because hee either knowes not whither he goes or knowes he goes to torment There is no true life but the life of faith O Lord let me
precept of the Philosopher who taught him that by sitting and resting the minde gathereth wisdome * * Guliel Paris Another leaning to some Rest towards the left side for the greater quieting of the heart * * Dâ—onys Carthus A third standing with the eies lift vp to Heauen but shut for feare of distractions But of all other me thinketh Isaacs choice the best who meditated walking In this let euery man be his owne master so be we vse that frame of body that may both testifie reuerence and in some cases helpe to stirre vp further deuotion which also must needs be varied according to the matter of our Meditation If we thinke of our sinnes Ahabs soft pase the Publicans deiected eies and his hand beating his brest are more seasonable If of the ioyes of heauen Steuens countenance fixed aboue and Dauids hands lift vp on high are most fitting In all which the body as it is the instrument and vassall of the soule so will easily follow the affections thereof and in truth then is our deuotion most kindly when the body is thus commanded his seruice by the Spirit and not suffered to goe before it and by his forwardnesse to prouoke his master to emulation CHAP. XII NOw time and order call vs from these circumstances Of the matter and subiect of our â—editation to the matter and subiect of Meditation which must be Diuine and Spirituall not euill nor worldly O the carnall and vnprofitable thoughts of men We all meditate one how to doe ill to others another how to doe some earthly good to himselfe another to hurt himselfe vnder a colour of good as how to accomplish his lewd desires the fulfilling whereof proueth the bane of the soule how he may sinne vnseene and goe to hell with the least noise of the world Or perhaps some better mindes bend their thoughts vpon the search of naturall things the motions of euery heauen and of euery starre the reason and course of the ebbing and flowing of the Sea the manifold kinds of simples that grow out of the earth and creatures that creepe vpon it with all their strange qualities and operations Or perhaps the seuerall formes of gouernment and rules of State take vp their busie heads so that while they would be acquainted with the whole world they are strangers at home and while they seeke to know all other things â—â—â—y remaine vnknowne of themselues The God that made them the vilenesse of their nature the danger of their sinnes the multitude of their imperfections the Sauiour that bought them the Heauen that he bought for them are in the meane time as vnknowne as vnregarded as if they were not Thus doe foolish children spend their time and labour in turning ouer leaues to looke for painted babes not at all respecting the solid matter vnder their hands We fooles when will we be wise and turning our eies from vanity with that sweet Singer of Israel make Gods statutes our song and meditation in the house of our pilgrimage Earthly things proffer themselues with importunity Heauenly things must with importunity be sued to Those if they were not so little worth would not be so forward being forward need not any Meditation to solicit them These by how much more hard they are to intreat by so much more precious they are being obtained and therefore worthier our endeuor As then we cannot goe amisse so long as we keep our selues in the tracke of Diuinitie while the soule is taken vp with the thoughts either of the Deitie in his essence and persons sparingly yet in this point and more in faith and admiration than inquiry or of his attributes his Iustice Power Wisdome Mercy Truth or of his workes in the creation preseruation gouernment of all things according to the Psalmist I will meditate of the beauty of thy glorious Maiesty and thy wonderfull workes so most directly in our way and best fitting our exercise of Meditation are those matters in Diuinitie which can most of all worke compunction in the heart and most stirre vs vp to deuotion Of which kinde are the Meditations concerning Christ Iesus our Mediator his Incarnation Miracles Life Passion Buriall Resurrection Ascension Intercession the benefit of our Redemption the certainty of our Election the graces and proceeding of our Sanctification our glorious estate in Paradise lost in our first Parents our present vilenesse our inclination to sinne our seuerall actuall offences the tentations and sleights of euill Angels the vse of the Sacraments nature and practice of Faith and Repentance the miseries of our life with the frailty of it the certainty and vncertainty of our death the glory of Gods Saints aboue the awfulnesse of iudgement the terrors of hell and the rest of this quality wherein both it is fit to haue variety for that euen the strongest stomacke doth not alwaies delight in one dish and yet so to change that our choice may be free from wildnesse and inconstancy CHAP. XIII The order of the worke it selfe NOw after that we haue thus orderly suited the person and his qualities with the due circumstances of time place disposition of body and substance of the matter discussed I know not what can remaine besides the maine businesse it selfe and the manner and degrees of our prosecution thereof which aboue all other calleth for an intentiue Reader and resolute practice Wherein that we may auoid all nicenesse and obscurity since wee striue to profit we will giue direction for the Entrance Proceeding Conclusion of this Diuine worke CHAP. XIIII The entrance into the worke A Goodly building must shew some magnificence in the gate and great personages haue seemely Vshers to goe before them who by their vncouered heads command reuerence and way Euen very Poets of old had wont before their Ballads to implore the aid of their gods And the heathen Romans entred not vpon any publike ciuill businesse without a solemne apprecation of good successe 1 The common entrance which is Prayer How much lesse should a Christian dare to vndertake a spirituall worke of such importance not hauing craued the assistance of his God which me thinkes is no lesse than to professe he could doe well without Gods leaue When we thinke euill it is from our selues when good from God As Prayer is our speech to God so is each good Meditation according to Bernard Gods speech to the heart The heart must speake to God that God may speake to it Prayer therefore and Meditation are as those famous twinnes in the story or as two louing Turtles whereof separate one the other languisheth Prayer maketh way for Meditation Meditation giueth matter strength and life to our prayers By which as all other things are sanctified to vs so we are sanctified to all holy things This is as some royall Eunuch to perfume and dresse our soules that they may be fit to conuerse with the King of Heauen But the prayer that leadeth in
a seruice to God the Church by somuch more carefully to be regarded as it is more common For who is there that will not challenge a part in this labour and that shall not finde himselfe much more affected with holy measure rightly composed Wherefore I haue oft wondred how it could be offensiue to our aduersaries that these diuine Ditties which the Spirit of God wrote in verse should be sung in verse and that an Hebrew Poeme should be made English For if this kinde of composition had beene vnfit God would neuer haue made choice of numbers wherein to expresse himselfe Yea who knowes not that some other Scriptures which the Spirit hath indited in prose haue yet beene happily and with good allowance put into strict numbers If histories tell vs of a wanton Poet of old which lost his eies while hee went about to turne Moses into verse yet euery student knowes with what good successe and commendation Nonnus hath turned Iohns Gospell into Greeke Heroicks And Apollinarius that learned Syrian matched with Basil and Gregorie who liued in his time in the termes of this equalitie that Basils speech was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Apollinaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrote as Suidas reports all the Hebrew Scripture in Heroicks as Sozomen somewhat more restrainedly all the Archaiology of the Iewes till Sauls gouernment in 24. parts or as Socrates yet more particularly all Moses in Heroicks and all the other Histories in diuers metres but how-euer his other labours lie hid his Metaphrase of the Psalmes is still in our hands with the applause of all the learned besides the labours of their owne Flaminius and Arias Montanus to seeke for no more which haue worthily bestowed themselues in this subiect Neither doe I see how it can bee offensiue to our friends that wee should desire our English Metaphrase bettered I say nothing to the disgrace of that we haue I know how glad our aduersaries are of all such aduantages which they are ready enough to finde out without me euer reprochfully vpbraiding vs with these defects But since our whole Translation is now vniuersally reuised what inconuenience or show of innouation can it beare that the verse should accompanie the prose especially since it is well knowne how rude and homely our English Poesie was in those times compared with the present wherein if euer it seeth her full perfection I haue beene sollicited by some reuerend friends to vndertake this taske as that which seemed well to accord with the former exercises of my youth and my present profession The difficulties I found many the worke long and great yet not more painefull than beneficiall to Gods Church Whereto as I dare not professe any sufficiencie so I will not denie my readinesse and vtmost endeauour if I shall bee employed by Authoritie wherefore in this part I doe humbly suâ—mitâ—â—y selfe to the graue censures of them whose wisdome menageth these common affaires of the Church and am ready either to stand still or proceed as I shall see their Cloud or Fire goe before or behinde me Onely howsoeuer I shall for my true affection to the Church wish it done by better workemen Wherein as you approue so further my bold but not vnprofitable motion and commend it vnto greater cares as I doe you to the Greatest Non-such Iuly 3. Your louing kinsman IOS HALL ⧠Some few of DAVIDS Psalmes Metaphrased PSALME 1. In the tune of the 148. Psalme Giue laud vnto the Lord. WHo hath not walkt astray In wicked mens aduice Nor stood in sinners way Nor in their companies That scorners are As their fit mate In scoffing chaire Hath euer sate verse 2 But in thy lawes diuine O Lord sets his delight And in those lawes of thine Studies all day and night Oh how that man Thrice blessed is And sure shall gaine Eternall blisse verse 3 He shall be like the tree Set by the water-springs Which when his seasons be Most pleasant fruit forth brings Whose boughs so greene Shall neuer fade But couered beene With comely shade So to this happy wight All his designes shall thriue verse 4 Whereas the man vnright As chaffe which winds doe driue With euery blast Is tost on hie Nor can at last In safetie lie verse 5 Wherefore in that sad doome They dare not rise from dust Nor shall no sinner come To glory of the iust For God will grace The iust mans way While sinners race Runs to decay PSALME 2. In the tune of the 125. Psalme Those that doe put their confidence WHy doe the Gentiles tumults make And nations all conspire in vaine verse 2 And earthly Princes counsell take Against their God against the Raigne Of his deare Christ let vs they saine verse 3 Breake all their bonds and from vs shake Their thraldome yoke and seruile chaine verse 4 Whiles thus alas they fondly spake Hee that aloft rides on the skies Laughes all their lewd deuice to scorne verse 5 And when his wrathfull rage shall rise With plagues shall make them all forlorne And in his furie thus replies verse 6 But I my King with sacred horne Anointing shall in princely guise His head with royall Crowne adorne Vpon my Sions holy mount His Empires glorious seat shall be And I thus rais'd shall farre recount The tenour of his true degree verse 7 My Sonne thou art said God I thee Begat this day by due account Thy Scepter doe but aske of me All earthly kingdomes shall surmount verse 8 All nations to thy rightfull sway I will subiect from furthest end verse 9 Of all the world and thou shalt bray Those stubborne foes that will not bend With iron Mace like Poâ—ters clay verse 10 In pieces small yee Kings attend And yee whom others wâ—nt obey Learne wisdome and at last amend verse 11 See yee serue God with greater dread Than others you and in your feare Reioice the while and lowly spread verse 12 Doe homage to his Sonne so deare Lest he be wroth and doe you dead verse 13 Amids your way If kindled His wrath shall be O blessed those That doe on him their trust repose PSALME 3. As the 113. Psalme Ye children which c. AH Lord how many be my foes How many are against me â—ose verse 2 That to my grieued soule haue sed Tush God shall him no succour yeeld verse 3 Whiles thou Lord art my praise my shield And dost aduance my carefull head verse 4 Loud with my voice to God I cry'd His Grace vnto my sute reply'd From out his holy hill verse 5 I laid me downe slept rose againe For thou O Lord dost me sustaine And sau'st my soule from feared ill verse 6 Not if ten thousand armed foes My naked side should round enclose Would I be thereof ought a-dred Vp Lord and shield me from disgrace verse 7 For thou hast broke my foe-mens face And all the wickeds teeth hast shed verse 8 From thee O God is safe defence Doe thou thy free
that they be few seasonable what it profits argues wisdome giues safetie in actions contrarie to it Loquacitie Ill speech Immoderate mirth Pr. 17.27 Pr. 10.19 Pr. 17.27 Pr. 18.4 Pr. 10.31 Pr. 10.21 Pr. 12.14 Pr. 13.2 Pr. 18.20 Pr. 12.23 Pr. 11.12 Pr. 10.19 Pr. 17.28 Pr. 21.23 Pr. 13.3 Ec. 5.2 Pr. 15.2 Pr. 15.14 Pr. 18.2 Pr. 12.23 Ec. 10.14 Pr. 10.19 Pr. 11 2◠Pr. 15.32 Pr. 12.6 Pr. 14.3 Pr. 13.3 Pr. 27.20 Pr. 10.31 Pr. 15.4 Pr. 18.7 Pr. 11.16 Ec. 2.2 Ec. 7.5 Ec. 7.6 Ec. 11.9 THe modest for words is a man of a precious spirit that refraineth his lips and spareth his words The words of a modest man are like deepe waters and the well-spring of wisdome like a flowing Riuer but when hee doth speake it is to purpose for The mouth of the iust shall be fruitfull in wisdome and the lips of the righteous doe feed many yea himselfe A man shall be satiate with good things by the fruit of his mouth and with the fruit of a mans mouth his belly shall be satisfied but still he speaketh sparingly A wise man concealeth knowledge and a man of vnderstanding will keepe silence which as it argues him wise for euen a foole when hee holdeth his peace is counted wise and he that stoppeth his lips as prudent so it giues him much safetie Hee that keepeth his mouth and his tongue keepeth his soule from affliction yea he keepeth his life where contrarily The mouth of the foole is in the multitude of words it babbleth out foolishnesse as it is fed with it neither hath hee any delight in vnderstanding but that which his heart discouereth and while he bewraieth it The heart of fooles publisheth his foolishnesse And as he multiplieth words so in many words there cannot want iniquitie his mouth still babbleth euill things for either hee speaketh froward things or how to lie in wait for bloud or in the mouth of the foolish is the rod of pride and what is the issue of it Hee that openeth his mouth destruction shall be to him And he that hath a naughtie tongue shall fall into euill for both it shall be cut out and the frowardnesse of it is the breaking of the heart Lastly a fooles mouth is his owne destruction and his lips are a snare for his soule For actions The modest shall haue honour And though we need not say Of laughter thou art madde and of ioy what is this thou doest yet Anger is better than laughter for by a sad looke the heart is made better The heart of the wise therefore is in the house of mourning but the heart of fooles is in the house of mirth Reioice then O young man in thy youth and let thine heart cheere thee in the daies of thy youth and walke in the waies of thine heart and in the sight of thine eies but know that for all these things God will bring thee to Iudgement §. 3. Humilitie Pride Ouerweening Wherein it is How absurd How dangerous Scornfulnesse Pr. 29.23 Pr. 30.2 NExt to the modest is the humble in spirit He saith Surely I am more foolish than a man and haue not the vnderstanding of a man in me for I haue not learned wisdome and haue not attained to the knowledge of holy things Pr. 30.3 Pr. 11.2 Pr. 13.31 Pr. 16.19 Pr. 15.33 Pr. 18.12 Pr. 28.13 Pr. 29.23 Pr. 22.24 But doth hee want it ere the more No With the lowly is wisdome and The eare that harkneth to the corrections of life shall lodge among the wise Better it is therefore to be of an humble minde with the lowly than to diuide the spoiles with the proud for before honour goeth humilitie and hee that confesseth and forsaketh his sinnes shall haue mercie yea the humble of spirit shall enioy glory and the reward of humilitie and the feare of God is riches and glory and life Contrary whereto There is a generation whose eies are haughtie Pr. 30.13 Pr. 30.12 and their eye-lids are lift vp There is a generation that are pure in their owne conceit and yet are not washed from their filthinesse Yea All the waies of a man are cleane in his owne eies Pr. 16.2 Pr. 21.2 Pr. 20.6 Pr. 25.27 Pr. 27.2 but the Lord pondereth the spirits and not so onely but Many men will boast of their goodnesse but It is not good to eat much honey so to search their owne glory is not glory Let another man praise thee and not thine owne mouth a stranger and not thine owne lips This ouer-weening is commonly incident to great men Pr. 28.11 The rich man is wise in his owne conceit but the poore that hath vnderstanding can trie him Hence it is that hee affects singularitie According to his desire hee that separates himselfe Ec. 18.1 Pr. 16.12 Pr. 14.3 will seeke and occupie himselfe in all wisdome but seest thou a man thus wise in his owne conceit there is more hope of a foole than of him yea he is a foole in this In the mouth of the foolish is the rod of pride I thought I will be wise but it went farre from mee Ec. 7.25 it is farre off what may it be and that a wicked foole A haughtie looke Ec. 7.26 Pr. 21.4 Pr. 30.32 Pr. 6.17 Pr. 16.5 and a proud heart which is the light of the wicked is sinne If therefore thou hast beene foolish in lifting vp thy selfe and if thou hast thought wickedly lay thy hand vpon thy mouth for God hateth an haughtie eye yea he so hateth it that all that are proud in heart are an abomination to the Lord and though hand ioine in hand they shall not bee vnpunished and what punishment shall he haue Pr. 15.25 Pr. 18.22 The Lord will destroy the house of the proud man and his very pride is an argument of his ruine Before destruction the heart of a man is haughtie Pride goeth before destruction and an high minde before the fall Pr. 16.18 Before it yea with it when pride commeth then commeth shame Now the height of pride is scornefulnesse Hee that is proud and haughtie scornefull is his name Pr. 11.2 Pr. 21.24 who worketh in the pride of his wrath and this man despiseth his neighbour and therefore is destitute of vnderstanding when the wicked commeth then commeth contempt Pr. 11.12 Pr. 18.3 and with the vile man is reproch but of all him that reproues him Hee that reproueth a scorner purchaseth to himselfe shame and hee that rebuketh the wicked getteth himselfe a blot therefore Iudgements are prepared for the scorners Pr. 9.7 Pr. 19.29 Pr. 29.8 Pr. 21.11 and stripes for the backe of fooles so as others are hurt by his sinne for a scornefull man bringeth a whole Citie into a snare so they shall be likewise bettered by his iudgement when the scorner is punished the foolish is wise §. 4. Continencie of Lust of Anger with their Contraries OF the first kinde
grace returne that both my selfe and all the companie of Angels may see and reioice in thee and what shall yee see O all yee hoasts of heauen what shall yee see in my Church Euen such an awfull grace and maiestie as is in a well-marshalled army ready to meet with the enemie CHAP. VII 1. How beautifull are thy goings with shooes O Princes daughter the compasse of thy hips like iewels the worke of the hand of a cunning workeman HOw beautifull are thy feet O daughter of the Highest being shod with the preparation of the Gospell of peace and readily addressed to run the way of the commandements of thy God! thou art compassed about thy loines with the girdle of veritie which is both precious for the matter of it and cunningly framed by the skill of the spirit of truth 2. Thy nauell is as a round cup that wanteth not liquor thy bellie is as an heape of wheat compassed about with Lillies The nauell whereby all thy spirituall conceptions receiue their nourishment is full of all fruitfull supply and neuer wants meanes of sustenance to feed them in thy wombe which also is so plenteous in thy blessed increase that it is as an heape of wheat consisting of infinite pure graines which consort together with much sweetnesse and pleasure 3. Thy two brests are as two young Kids that are twinnes Thy two Testaments which are thy two full and comely brests by whose wholsome milke thou nourishest all thy faithfull children once borne into the light are for their excellent and perfect agreement and their amiable proportion like two twinnes of Kids 4. Thy necke is like a Tower of Iuorie thine eies are like artificiall pooles in a frequented gate thy nose is as the Tower of Lebanon that looketh toward Damascus Those who by their holy authoritie support thy gouernment which are as some straight and strong necke to beare vp thy head are for their height and defence like a Tower for their order purenesse and dignitie like a Tower of Iuory thy Teachers and Ministers which are thine eies are like vnto some cleare and artificiall ponds of water in a place of greatest resort wherein all commers may see the faces of their consciences and whence they may plentifully draw the Waters of life Thy nose by which all spirituall sents are conuayed to thee is perfectly composed and featured like some curious Turret of that goodly house in Lebanon so as thy iudgement and power of discerning the spirits is admirable for the order and excellencie thereof 5. Thine head vpon thee is as scarlet and the bush of thine head like purple the King is tied in thy beames The whole tyre of thine head which are the ceremonies vsed by thee are very gracefull and of high estimation and price to all the beholders and as for me I am so enamoured of thee that I am euen tied by my owne desire to a perpetuall presence in thine holy assemblies 6. How faire art thou and how pleasant art thou O my loue in pleasures Oh how beautifull and louely art thou therefore O my Church in all thy parts and ornaments how sweet and pleasant art thou O my Loue in whatsoeuer might giue me true contentment 7. This thy stature is like a Palme-tree and thy brests like clusters Thy whole frame is for goodlinesse and straight growth like vnto some tall Palme-tree which the more it is depressed by the violence of persecutions riseth the more and the two brests of thy Testaments are like two full iuicie clusters which yeeld comfortable and abundant refreshing 8. I said I will goe vp into the Palme-tree I will take hold of her boughs thy brests shall now be like the clusters of the Vines and the sauour of thy nose like Apples Seeing then thou art my Palme-tree I haue resolued in my selfe to adioine my selfe to thee to enioy thee to gather those sweet fruits of thy graces which thou yeeldest and by my presence also will cause thee to be more plentifull in all good workes and doctrine so as thou shalt afford abundance of heauenly liquor vnto all the thirstie soules of thy children and an acceptable verdure of holinesse and obedience vnto me 9. And the roofe of thy mouth like good wine which goeth straight vp to my Wel-beloued and causeth the lips of him that is asleepe to speake And the deliuerie of my Word by the mouthes of my Ministers shall be as some excellent wine which sparkleth right vpward being well accepted of that God in whose name it is taught and looketh most pleasantly in the glasse being no lesse highly esteemed of the receiuers which is of such wonderfull power that it is able to put words both of repentance and praise into the lips of him that lies asleepe in his sinnes The Church 10. I am my Wel-beloueds and his desire is toward me BEhold such as I am I am not my owne much lesse am I any others I am wholly my Sauiours and now I see and feele whatsoeuer I had deserued that hee is mine also in all intire affection who hath both chosen mee and giuen himselfe for mee 11. Come my Wel-beloued let vs goe into the fields let vs lodge in the villages Come therefore O my deare Sauiour let vs ioine together in our naturall care let thy Spirit and my seruice be intent vpon thy Congregations here below on earth and let vs stay in the place where our spirituall Husbandrie lieth 12. Let vs goe vp early in the morning to the Vines and see if the Vine flourish whether it hath disclosed the first Grapes or whether the Pomegranats blossome there will I giue thee my loue Let vs with all haste and cheerfulnesse visit the fruitfull vines of our beleeuing children and to our mutuall comfort be witnesses and partakers of all the signes and fruits of grace of all those good workes and thanksgiuings of those holy endeuours and worthy practices which they yeeld forth vnto vs let vs iudge of their forwardnesse and commend it whereupon it will easily appeare that the consummation of our happy mariage draweth neere in which there shall be a perfect vnion betwixt vs. 13. The Mandrakes haue giuen a smell and in our gates are all sweet things new and old my Well-beloued I haue kept them for thee Behold thy godly seruants which not onely beare fruit themselues but are powerfull in the prouocation of others present their best seruices vnto thee and euen at our doores not farre to seeke not hard to procure is offer made vnto thee of all variety of fruit whether from thy young Conuerts or thy more setled Professors and all these I spend not lauishly but in my louing care duely reserue them for thee and for the solemne day of our full mariage CHAP. VIII The Iewish Church 1. Oh that thou werest as my brother that sucked the brest of my mother I would finde thee without I would kisse thee then they should not despise me OH that
I might see thee my Sauiour clothed in flesh Oh that thou which art my euerlasting Husband mightest also be my Brother in partaking the same humane nature with me that so I finding thee below vpon earth might familiarly entertaine thee and conuerse with thee without reproach of the world yea might be exalted in thy glory 2. I will lead thee and bring thee into my mothers house there thou shalt teach me I will cause thee to drinke spiced wine and new of the Pomegranats Then would I though I be now pent vp in the limits of Iudaea bring thee forth into the light and knowledge of the vniuersall Church whose daughter I am and then and there thou shouldst teach me how perfectly to serue and worship thee and I shall gladly entertaine thee with a royall feast of the best graces that are in my holiest seruants which I know thou wilt account better cheere then all the spiced cups and Pomegranate wines in the world 3. His left hand shall be vnder my head and his right hand shall embrace me Then shall I attaine to a nearer communion with him and both his hands shall bee employed to sustaine and relieue me yea he shall comfort my head and my heart my iudgement and affections with the liuely heat of his gracious embracements 4. I charge you O daughters of Ierusalem that you stirre not vp nor waken my Loue vntill he please I charge you O all ye that professe any friendship to me I charge you deeply as ye will auoid my vttermost censures take heed how ye vex and disquiet my mercifull Sauiour and grieue his Spirit and doe not dare by the least prouocation of him to interrupt his peace CHRIST 5. Who is this that commeth out of the Wildernesse leaning vpon her Well-beloued I raised thee vp vnder an Apple-tree there thy mother conceiued thee there she conceiued that bare thee WHo is this that from the comfortlesse deserts of ignorance of infidelity of tribulations ascendeth thus vp into the glorious light and liberty of my chosen relying her selfe wholly vpon her Sauiour and solacing her selfe in him Is it not my Church It is she whom I haue loued and acknowledged of old for euen vnder the tree of offence the forbidden fruit which thou tastedst to thy destruction I raised thee vp againe from death Euen there thy first mother conceiued thee while by faith she laid hold on that blessed promise of the Gospell whereby she and her beleeuing seed were restored The Iewish Church 6. Set me as a seale on thy heart and as a signet on thine arme for loue is strong as death Ielousie it cruell as the Graue the coates thereof are fiery coales and a vehement flame ANd so haue thou mee still O my Sauiour in a perpetuall and deare remembrance keepe me sure in thine heart yea in thine armes as that which thou holdest most precious and let me neuer be remoued from thy loue the least shew and danger whereof I cannot endure for this my spirituall loue is exceeding powerfull and can no more be resisted then death it selfe and the ielous zeale which I haue for thee and thy glory consumes me euen like the Graue and burnes me vp like vnto the coales of some most vehement and extreame fire 7. Much water cannot quench loue neither can the flouds drowne it if a man should giue all the substance of his house for loue they would greatly contemne it Yea more then any fire for any flame yet may be quenched with water but all the water of afflictions and terrors yea whole streames of persecutions cannot quench this loue and for all tempting offers of wealth of pleasures and honour how easily are they all contemned for the loue of my Sauiour 8. We haue a little sister and she hath no brests what shall we doe for our sister when she shall be spoken for We haue a sister as thou knowest O Sauiour ordained through thy mercy to the same grace with mee the vncalled Church of the Gentiles small as yet of growth through the rarenesse of her Conuerts and destitute of the help of any outward ministery whereby shee might either beare or nourish children vnto thee when shee growes vnto her maturity and the mystery of calling her vniuersally to thee shall be reuealed to the world and her selfe what course will it please thee to take with her CHRIST 9. If she be a wall we will build vpon her a siluer Palace and if she bee a doore wee will keepe her in with boords of Cedar IF she shall continue firme and constant in the expectation of her promises and the profession of that truth which shall be reuealed we will beautifie and strengthen her with further grace and make her a pure and costly Palace fit to entertaine my spirit and if she will giue free passage and good entrance to my word and grace we will make her sure and safe from corruption and reserue her to immortality The Iewish Church 10. I am a wall and my brests are towers then was I in his eyes as one that findeth peace BEhold that condition which thou requirest in the Church of the Gentiles thou findest in me I am thus firme and constant in my expectation in my profession and that want thou findest in her of ability to nourish her Children by the brest of thy Word is not in me who haue abundance both of nourishment and defence vpon which my confession and plea I found grace and peace in the eyes of my Sauiour and receiued from him assurance of his euerlasting loue to me CHRIST 11. Salomon had a Vine in Baalhamon he gaue the Vineyard vnto keepers euery one bringeth for the fruit thereof a thousand peeces of siluer MY Church is my Vine and I am the Owner and Husbandman our thrift and profit thereof farre exceedeth the good husbandry of Salomon he hath a rich Vineyard indeed in a most fruitfull soyle but he lets it forth to the hands of others as not being able to keepe and dresse it himselfe and therefore he is faine to be content with the greatest part of the increase not expecting the whole 22. But my Vineyard which is mine is before mee to thee O Salomon appertaineth a thousand pieces of siluer and two hundred to them that keepe the fruit thereof But my Vine is euer before me I am with it to the end of the world I reserue it in mine owne hands and dresse it with mine owne labour and therefore if thou O Salomon canst receiue from thine to the proportion of a thousand thy workmen and farmers will look for the fift part to come vnto their share wheras the gaine of my Vineyard ariseth wholly and onely vnto my selfe 13. O thou that dwellest in the gardens the companions hearken vnto thy voice cause me to heare it Sith therefore such is my care of thee and ioy in thee O my Church which consistest of the particular assemblies of men professing my Name see
bodie vexation of conscience distemper of passions complaint of estate feares and sense of euill hopes and doubts of good ambitious rackirgs couetous toyles enuious vnderminings irkesome disappointments weary sacieties restlesse desires and many worlds of discontentments in this one What wonder is it that we would liue We laugh at their choice that are in loue with the deformed and what a face is this we dote vpon See if sinnes and cares and crosses haue not like a filthy Morphew ouer-spread it and made it loathsome to all iudicious eyes I maruell then that any wise men could be other but Stoicks and could haue any conceit of life but contemptuous not more for the misery of it while it lasteth then for the not lasting we may loue it wee cannot hold it What a shadow of a smoake what a dreame of a shadow is this wee affect Wise Salomon sayes there is a time to be borne and a time to dye you doe not heare him say a time to liue What is more flitting then time Yet life is not long enough to be worthy of the title of time Death borders vpon our birth and our cradle stands in our graue We lament the losse of our parents how soone shall our sonnes bewaile ours Loe I that write this and you that reade it how long are we here It were well if the world were as our tent yea as our Inne if not to lodge yet to bait in but now it is onely our thorow-fare one generation passeth another commeth none stayeth If this earth were a Paradise and this which we call our life were sweet as the ioyes aboue yet how should this ficklenesse of it coole our delight Grant it absolute who can esteeme a vanishing pleasure How much more now when the drammes of our honey are lost in pounds of gall when our contentments are as farre from sincerity as continuance Yet the true apprehension of life though ioyned with contempt is not enough to settle vs if either we be ignorant of death or ill perswaded for if life haue not worth enough to allure vs yet death hath horror enough to affright vs. Hee that would die cheerefully must know death his friend what is hee but the faithfull officer of our Maker who euer smiles or frownes with his Master neither can either shew or nourish enmitie where God fauours when he comes fiercely and puls a man by the throat and summons him to Hell who can but tremble The messenger is terrible but the message worse hence haue risen the miserable despaires and furious rauing of the ill conscience that findes no peace within lesse without But when he comes sweetly not as an executioner but as a guide to glory and profers his seruice and shewes our happinesse and opens the doore to our heauen how worthy is he of entertainment how worthy of gratulation But his salutation is painfull if courteous what then The Physician heales vs not without paine and yet wee reward him It is vnthankfulnesse to complaine vvhere the answer of profit is excessiue Death paineth how long how much with what proportion to the sequell of ioy O death if thy pangs be grieuous yet thy rest is sweet The constant expectation that hath possessed that rest hath already swallowed those pangs and makes the Christian at once wholly dead to his paine wholly aliue to his glory The soule hath not leysure to care for her suffering that beholds her crowne which if shee were conioyned to fetch thorow the flames of hell her faith would not sticke at the condition Thus in briefe he that liues Christianly shall dye boldly he that findes his life short and miserable shall dye willingly hee that knowes death and fore-sees glory shall die cheerefully and desirously To M. Samuel Burton Arch-deacon of Glocester EP. III. A discourse of the tryall and choice of the true Religion Sir This Discourse inioyned by you I send to your censure to your disposing but to the vse of others Vpon your charge I haue written it for the wauering If it seeme worthy communicate it else it is but a dash of your pen. I feare onely the breuitie a Volume were too little for this Subiect It is not more yours then the Author Farewell WE doe not more affect varietie in all other things then wee abhorre it in Religion Euen those which haue held the greatest falshoods hold that there is but one truth I neuer read of more then one Hereticke that held all Heresies true neither did his opinion seeme more incredible then the relation of it God can neither be multiplyed nor Christ diuided if his coat might bee parted his bodie was intire For that then all sides chalenge Truth and but one can possesse it let vs see who haue found it who enioy it There are not many Religions that striue for it tho many opinions Euery Heresie albe fundamentall makes not a Religion We say not The Religion of Arrians Nestorians Sabellians Macedonians but the sect or heresie No opinion challenges this name in our vsuall speech for I discusse not the proprietie but that which arising from many differences hath setled it selfe in the world vpon her owne principles not without an vniuersall diuision Such may soone be counted Tho it is true there are by so much too many as there are more then one Fiue religions then there are by this rule vpon earth which stand in competition for truth Iewish Turkish Greekish Popish Reformed whereof each pleads for it selfe with disgrace of the other The plaine Reader doubts how he may fit Iudge in so high a plea God hath put this person vpon him while he chargeth him to try the spirits to retaine the good reiect the euill If still he plead with Moses insufficiencie let him but attend God shall decide the case in his silence without difficultie The Iew hath little to say for himselfe but impudent denials of our Christ of their Prophecies whose very refusall of him more strongly proues him the true Messias neither could he be iustified to be that Sauiour if they reiected him not since the Prophets fore-saw and fore-told not their repelling of him onely but their reuiling If there were no more arguments God hath so mightily confuted them from heauen by the voice of his iudgement that al the vvorld hisseth at their conuiction Loe their very sinne is capitally written in their desolation and contempt One of their owne late Doctors seriously expostulates in a relenting Letter to another of his fellow Rabbins what might be the cause of so long and desperate a ruine of their Israel and comparing their former captiuities with their former sinnes argues and yet feares to conclude that this continuing punishment must needs be sent for some sinne so much greater then Idolatry Oppression Sabbath-breaking by how much this plague is more grieuous then all the other Which his feare tels him and he may beleeue it can be no other but the murder and refusall of their
God begin with those which he meant not to continue but to shew vs we may not alwayes look for one face of things The nurse feeds and tends her child at first afterward hee is vndertaken by the discipline of a Tutor must he be alwayes vnder the spoone and ferule because he began so If he haue good breeding it matters not by whose hands Who can denie that we haue the substance of all those royall lawes which Christ and his Apostles left to his Church What doe we now thus importunately catching at shadowes If there had been a necessitie of hauing what we want or vvanting what we haue let vs not so farre vvrong the wisdom and perfection of the Law-giuer as to thinke he would not haue inioyned that and forbidden this His silence in both argues his indifferencie and calls for ours which vvhile it is not peaceably entertained there is clamour without profit malice without cause and strife without end To my Lady MARY DENNY EP. III. Containing the description of a Christian and his differences from the worldling MADAM IT is true that worldly eyes can see no difference betwixt a Christian another man the out-side of both is made of one clay and cast in one mould both are inspired with one common breath Outward euents distinguish them not those God neuer made for euidences of loue or hatred So the senses can perceiue no difference betwixt the reasonable soule and that which informes the beast yet the soule knowes there is much more then betwixt their bodies The fame holds in this Faith sees more inward difference then the eye sees outward resemblance This point is not more high then materiall which that it may appeare let me shew what it is to be a Christian You that haue felt it can second mee with your experience and supply the defects of my discourse He is the liuing temple of the liuing God where the Deity is both resident and worshipped The highest thing in a man is his own spirit but in a Christian the spirit of God which is the God of spirits No grace is wanting in him and those which there are want not stirring vp Both his heart and his hands are cleane All his outward purity flowes from within neither doth he frame his soule to counterfet good actions but out of his holy disposition commands and produces them in the light of God Let vs begin with his beginning and fetch the Christian out of his nature as another Abraham from his Chaldea whiles the worldling liues and dies in nature out of God The true conuert therefore after his wylde and â—ecure courses puts himselfe through the motions of Gods Spirit to schoole vnto the Law there hee learnes what he should haue done what he could not do what he hath done what he hath deserued These lessons cost him many a stripe many a teare and not more griefe then terror for this sharpe master makes him feele what sinne is and what hell is and in regard of both what himselfe is When he hath vvell smarted vnder the whip of this seuere vsher and is made vile enough in himself then is he led vp into the higher schoole of Christ and there taught the comfortable lessons of grace there hee learnes vvhat belongs to a Sauiour what one he is what he hath done and for whom how he became ours vve his and now finding himselfe in a true state of danger of humilitie of need of desire of fitnesse for Christ he brings home to himselfe all that he learnes and what he knowes he applyes His former Tutor he feared this he loueth that shewed him his wounds yea made them this binds and heales them that killed him this shewes him life and leades him to it Now at once he hates himselfe defies Satan trusts to Christ makes account both of pardon glory This is his most precious Faith whereby he appropriates yea ingrosses Christ Iesus to himselfe whence he is iustified from his sinnes purified from his corruptions established in his resolutions comforted in his doubts defended against temptations ouercomes all his enemies Which vertue as it is most imployed and most opposed so caries the most care from the Christian heart that it be sound liuely growing sound not rotten not hollow not presumptuous sound in the act not a superficiall conceit but a true deepe and sensible apprehension an apprehension not of the braine but of the heart and of the heart not approuing or assenting but trusting and reposing Sound in the obiect none but Christ he knowes that no friendship in heauen can doe him good without this The Angels cannot God will not Ye beleeue in the Father beleeue also in me Liuely for it cannot giue life vnlesse it haue life the faith that is not fruitfull is dead the fruits of faith are good workes whether inward within the roofe of the heart as loue awe sorrow pietie zeale ioy and the rest or outward towards God or our brethren obedience and seruice to the one to the other reliefe and beneficence These he beares in his time sometimes all but alwayes some Growing true faith cannot stand still but as it is fruitfull in workes so it increaseth in degrees from a little seed it proues a large plant reaching from earth to heauen and from one heauen to another euery shower and euery Sun addes something to it Neither is this grace euer solitarie but alwayes attended royally for that he beleeues what a Sauiour he hath cannot but loue him and he that loues him cannot but hate whatsoeuer may displease him cannot but reioyce in him and hope to enioy him and desire to enioy his hope and contemne all those vanities which he once desired and enioyed His minde now scorneth to grouell vpon earth but soareth vp to the things aboue where Christ sits at the right hand of God and after it hath seene what is done in heauen lookes strangely vpon all worldly things He dare trust his faith aboue his reason and sense and hath learned to weane his appetite from crauing much Hee stands in awe of his own conscience and dare no more offend it then not displease himselfe He feares not his enemies yet neglects them not equally auoiding security and timorousnesse He sees him that is inuisible and walks with him awfully familiarly He knowes what he is borne to and therefore digests the miseries of his wardship with patience he findes more comfort in his afflictions then any worldling in pleasures And as hee hath these graces to comfort him within so hath hee the Angels to attend him without spirits better then his owne more powerfull more glorious These beare him in their armes wake by his bed keepe his soule while he hath it and receiue it when it leaues him These are some present differences the greatest are future which could not be so great if themselues were not witnesses no lesse then betwixt heauen and hell torment and glory an incorruptible crowne and
fire vnquenchable Whether Infidels beleeue these things or no we know them so shall they but too late What remaines but that we applaud our selues in this happinesse and walke on cheerily in this heauenly profession acknowledging that God could not do more for vs and that we cannot doe enough for him Let others boast as your Ladiship might with others of ancient and Noble Houses large patrimonies or dowries honorable commands others of famous names high and enuied honours or the fauours of the greatest others of valour or beauty or some perhaps of eminent learning and wit it shall be our pride that we are Christians To my Lady HONORIA HAY. EP. IV. Discoursing of the necessitie of Baptisme and the estate of those which necessarily want it MADAM MEthinks children are like teeth troublesome both in the breeding and losing and oftentimes painfull while they stand yet such as wee neither would nor can well be without I goe not about to comfort you thus late for your losse I rather congratulate your wise moderation and Christian care of these first spirituall priuiledges desiring onely to satisfie you in what you heard as a witnesse not in what you needed as a mother Children are the blessings of Parents and Baptisme is the blessing of children and parents wherein there is not onely vse but necessitie necessitie not in respect so much of the end as of the precept God hath enioyned it to the comfort of parents and behoofe of children which therefore as it may not be superstitiously hastened so not negligently deferred That the contempt of baptisme damneth is past all doubt but that the constrained absence thereof should send infants to hell is a cruell rashnesse It is not their sinne to die early death is a punishment not an offence an effect of sinne not a cause of torment they want nothing but time which they could not command Because they could not liue a while longer that therefore they should die euerlastingly is the hard sentence of a bloody religion I am onely sorie that so harsh an opinion should bee graced with the name of a Father so reuerend so diuine whose sentence yet let no man plead by halues He who held it vnpossible for a childe to be saued vnlesse the baptismall water were powred on his face held it also as vnpossible for the same Infant vnlesse the sacramentall bread were receiued into his mouth There is the same ground for both the same error in both a weaknesse fit for forgetfulnesse see yet how ignorant or ill-meaning posterity could single out one halfe of the opinion for truth and condemne the other of falshood In spight of whom one part shall easily conuince the other yea without all force since both cannot stand both will fall together for company The same mouth which said Vnlesse yee be borne againe of water and the Holy Ghost said also Except yee eat the flesh of the Sonne of Man and drinke his blood an equall necessitie of both And lest any should plead different interpretations the same S. Austin auerres this later opinion also concerning the necessary communicating of children to haue been once the common iudgement of the Church of Rome A sentence so displeasing that you shall finde the memory of it noted vvith a blacke coale and wip't out in that infamous bill of Expurgations Had the ancient Church held this desperate sequele what strange and yet wilfull crueltie had it beene in them to deferre baptisme a whole yeare long till Easter or that Sunday which hath his name I thinke from the white robes of the baptised Yea what an aduenture vvas it in some to adiourne it till their age with Constantine if being vnsure of their life they had been sure the preuention of death would haue inferred damnation Looke vnto that legall Sacrament of circumcision which contrary to the fancies of our Anabaptists directly answers this Euangelicall Before the eight day they could not be circumcised before the eight day they might die If dying the seuenth day they were necessarily condemned either the want of a day is a sinne or God sometimes condemneth not for sinne Neither of them possible neither according with the iustice of the Law-giuer Or if from this parallel you please to looke either to reason or example the case is cleere Reason no man that hath faith can be condemned for Christ dwels in our hearts by faith and hee in whom Christ dwels cannot be a reprobate Now it is possible a man may haue a sauing faith before baptisme Abraham first beleeued to iustification then after receiued the signe of circumcision as a seale of the righteousnes of that faith which he had when he was vncircumcised Therefore some dying before their baptisme may yea must be saued Neither was Abrahams case singular he was the Father of all them also which beleeue not being circumcised these as they are his Sonnes in faith so in righteousnesse so in saluation vncircumcision cannot hinder where faith admitteth These following his steps of beliefe before the Sacrament shall doubtlesse rest in his bosome without the Sacrament without it as fatally absent not as willingly neglected It is not the water but the faith not the putting away the filth of the flesh saith S. Peter but the stipulation of a good conscience for who takes Baptisme without a full faith saith Hierom takes the water takes not the spirit Whence is this so great vertue of the water that it should touch the body and cleanse the heart saith Austin vnlesse by the power of the word not spoken but beleeued Thou seest water saith Ambrose euery water heales not that water onely heales which hath the grace of God annexed And if there bee any grace in the water saith Basil it is not of the nature of the water but of the presence of the Spirit Baptisme is indeed as Saint Ambrose stiles it the pawne and image of our resurrection yea as Basil the power of God to resurrection but as Ignatius expounds this phrase aright beleeuing in his death we are by baptisme made partakers of his resurrection Baptisme therefore without faith cannot saue a man and by faith doth saue him and faith without baptisme where it cannot bee had not where it may be had and is contemned may saue him That spirit which workes by meanes will not be tyed to meanes Examples Cast your eyes vpon that good thiefe good in his death though in his life abominable he was neuer washed in Iordan yet is receiued into Paradise his soule was foule with rapines and iniustice yea bloody with murders and yet being scoured onely with the blood of his Sauior not with water of baptisme it is presented glorious to God I say nothing of the soules of Traian and Falconella meere heathens liuing and dying without Christ without baptisme which yet their honest Legend reports to be deliuered from hell transported to heauen not so much as scorched in Purgatory The one by the prayers of Gregory
pay vs what we haue lent and giue vs because we haue giuen That is his bounty this his iustice O happy is that man that may be a creditor to his Maker Heauen and earth shall be empty before he shall want a royall payment If we dare not trust God whiles we liue how dare we trust men when we are dead men that are still deceitfull light vpon the balance light of truth heauy of selfe-loue How many Executors haue proued the executioners of honest Wils how many haue our eyes seene that after most carefull choice of trusty guardians haue had their children and goods so disposed as if the Parents soule could returne to see it I doubt whether it could bee happy How rare is that man that prefers not himselfe to his dead friend profit to truth that will take no vantage of the impossibility of account What-euer therefore men either shew or promise happy is that man that may be his own auditor superuisor executor As you loue God and your selfe be not afraid of being happy too soone I am not worthy to giue so bold aduice let the wise man of Syrach speak for me Doe good before thou die and according to thine ability stretch out thine hands and giue Defraud not thy selfe of thy good day and let not the portion of thy good desires ouer-passe thee Shalt thou not leaue thy trauels to another and thy labours to them that will diuide thine heritage Or let a wiser then he Salomon Say not to morrow I will giue if now thou haue it for thou knowest not what a day will bring forth It hath beene an old rule of liberality He giues twice that giues quickly whereas slow benefits argue vncheerfulnesse and lose their worth Who lingers his receits is condemned as vnthrifty he that knoweth both saith It is better to giue then to receiue If we be of the same spirit why are wee hasty in the worse and slacke in the better Suffer not your selfe therefore good Sir for Gods sake for the Gospels sake for the Churches sake for your soules sake to be stirred vp by these poore lines to a resolute and speedy performing of your worthy intentions and take this as a louing inuitation sent from heauen by an vnworthy messenger You cannot deliberate long of fit obiects for your beneficence except it be more for multitude then want the streets yea the world is full How doth Lazarus lye at euery doore how many sonnes of the Prophets in their meanly-prouided Colledges may say not Mors in olla but fames how many Churches may iustly plead that which our Sauiour bad his Disciples The Lord hath need And if this infinite store hath made your choice doubtfull how easie were it to shew you wherein you might oblige the whole Church of God to you and make your memoriall both eternall and blessed or if you had rather the whole Common-wealth But now I finde my selfe too bold and too busie in thus looking to particularities God shall direct you and if you follow him shall crowne you howsoeuer if good bee done and that betimes he hath what he desired and your soule shall haue more then you can desire The successe of my weak yet hearty counsell shall make me as rich as God hath made you with all your abundance That God blesse it to you and make both our recknings cheerfull in the day of our common Audit To E.B. Dedicated to Sir George Goring EP. VIII Remedies against dulnesse and heartlesnesse in our callings and incouragements to cheerfulnesse in labour IT falls out not seldome if wee may measure all by one that the minde ouer-layed with worke growes dull and heauy and now doth nothing because it hath done too much ouer-lauish expence of spirits hath left it heartlesse as the best vessell with much motion and vent becomes flat and dreggish And not fewer of more weake temper discourage themselues with the difficulty of what they must doe some Trauellers haue more shrunke at the Mappe then at the way Betwixt both how many sit still with their hands folded and wish they knew how to be rid of time If this euill be not cured we become miserable losers both of good houres and of good parts In these mentall diseases Empiricks are the best Physicians I prescribe you nothing but out of feeling If you will auoid the first moderate your owne vehemency suffer not your selfe to doe all you could doe Rise euer from your deske not without an appetite The best horse will tyre soonest if the reines lye euer loose in his necke Restraints in these cases are encouragements obtaine therefore of your selfe to defer and take new dayes How much better is it to refesh your selfe with many competent meales then to buy one dayes gluttony with the fast of many And if it bee hard to call off the mind in the midst of a faire and likely flight know that all our ease and safety begins at the command of our selues he can neuer taske himselfe well that cannot fauour himselfe Perswade your heart that perfection comes by leisure and no excellent thing is done at once the rising and setting of many Sunnes which you thinke slackens your worke in truth ripens it That gourd which came vp in a night withered in a day whereas those plants which abide age rise slowly Indeed where the heart is vnwilling prorogation hinders what I list not to doe this day I loathe the next but where is no want of desire delay doth but sharpen the stomack That which we doe vnwillingly leaue we long to vndertake and the more our affection is the greater our intention and the better our performance To take occasion by the fore-top is no small point of wisedome but to make time which is wyld and fugitiue tame and pliable to our purposes is the greatest improuement of a man All times serue him which hath the rule of himselfe If the second thinke seriously of the condition of your being It is that we were made for the Bird to flye and Man to labour What doe we here if we repine at our worke We had not beene but that we might be still busie if not in this taske we dislike yet in some other of no lesse toyle there is no act that hath not his labour which varies in measure according to the will of the doer This which you complaine of hath beene vndertaken by others not with facility onely but with pleasure and what you chuse for ease hath beene abhorred of others as tedious All difficulty is not so much in the worke as in the Agent To set the mind on the racke of a long meditation you say is a torment to follow the swift foot of your hound all day long hath no wearinesse what would you say of him that finds better game in his study then you in the field and would account your disport his punishment Such there are though you doubt and wonder Neuer thinke to detract from
stay to thanke the Hoast Either bee lesse curious or more charitable Would God both you and all other vvhich either fauour the Separation or professe it could but reade ouer the ancient stories of the Church to see the true state of things and times the beginnings proceedings increases encounters yeeldings restaurations of the Gospell what the holy Fathers of those first times were glad to swallow for peace what they held practised found left whosoeuer knowes but these things cannot separate and shal not be contented only but thankfull God shall giue you still more light in the meane time vpon the perill of my soule stay and take the blessed offers of your God in peace And since Christ saith by my hand will you also goe away Answer him with that worthy Disciple Master whither shall I goe from thee thou hast the words of eternall life To Mr J. B. EP. VI. A complaint of the mis-education of our Gentry I Confesse I cannot honour blood without good qualities not spare it with ill There is nothing that I more desire to be taught then what is true Nobilitie What thanke is it to you that you are borne well If you could haue lost this priuiledge of Nature I feare you had not beene thus farre Noble that you may not plead desert you had this before you vvere long ere you could either know or preuent it you are deceiued if you thinke this any other then the bodie of Gentilitie the life and soule of it is in noble and vertuous disposition in gallantnesse of spirit vvithout haughtinesse vvithout insolence vvithout scornfull ouerlinesse shortly in generous qualities cariage actions See your errour and know that this demeanor doth not answer an honest birth If you can follow all fashions drink all healths weare fauours good cloathes consort vvith Ruffianly companions sweare the biggest oathes quarrell easily fight desperately game in euery inordinate Ordinarie spend your patrimonie ere it fall looke on euery man betwixt scorne and anger vse gracefully some gestures of apish complement talke irreligiously dallie vvith a Mistris or which terme is plainer hunt after Harlots take smoake at a Play-house and liue as if you vvere made all for sport you thinke you haue done enough to merit both of your blood and others opinions Certainly the vvorld hath no basenesse if this be generositie well-fare the honest and ciuill rudenesse of the obscure sonnes of the earth if such be the graces of the eminent The shame whereof me thinkes is not so proper to the wildnesse of youth as to the carelesnesse or vanity of Parents I speake it boldly our Land hath no blemish comparable to the mis-education of our Gentry Infancie and youth are the seed-times of all hopes if those passe vnseasonably no fruit can be expected from our age but shame and sorrow vvho should improue these but they vvhich may command them I cannot altogether complaine of our first yeares How like are wee to children in the training vp of our children Giue a childe some painted Babe hee ioyes in it at first sight and for some dayes vvill not abide it out of his hand or bosome but when he hath sated himselfe with the new pleasure of that guest he now after a while casts it into corners forgets it and can looke vpon it vvith no care Thus doe we by ours Their first times findes vs not more fond then carefull vve doe not more follow them vvith our loue then ply them with instruction When this delight begins to grow stale we begin to grow negligent Nothing that I know can bee faulted in the ordering of Childhood but indulgence Foolish Mothers admit of Tutors but debar rods These while they desire their children may learne but not smart as is said of Apes kill their yong ones vvith loue for vvhat can worke vpon that age but feare And what feare without correction Now at last vvith what measure of Learning their owne vvill would vouchsafe to receiue they are too early sent to the common Nurseries of Knowledge There vnlesse they fall vnder carefull tuition they study in jest and play in earnest In such vniuersall meanes of Learning all cannot fall besides them vvhat their company what their recreation vvould either instill or permit they bring home to their glad Parents Thence are they transplanted to the Collegiate Innes of our common Lawes and there too many learne to be lawlesse and to forget their former little Pauls is their Westminster their Studie an Ordinarie or Play-house or Dancing-schoole and some Lambert their Ploydon And now after they haue not without much expence learned fashions and licentiousnesse they returne home full of welcomes and gratulations By this time some blossomes of youth appearing in their face admonish their Parents to seeke them some seasonable match Wherein the Father inquires for wealth the sonne for beauty perhaps the mother for Parentage scarce any for Vertue for Religion Thus setled What is their care their discourse yea their Trade but either an Hound or an Hawke And it is vvell if no worse And now they so liue as if they had forgotten that there were bookes Learning is for Priests and Pedants for Gentlemen pleasure Oh! that either wealth or vvit should be cast away thus basely That euer reason should grow so debauched as to thinke any thing more worthy then knowledge With what shame and emulation may wee looke vpon other Nations whose apish fashions we can take vp in the channels neglecting their imitable examples and with what scorne doe they looke vpon vs They haue their solemne Academies for all those qualities which may accomplish Gentility from which they returne richly furnished both for action and speculation They account knowledge and abilitie of discourse as essentiall to greatnesse as blood neither are they more aboue the vulgar in birth then in vnderstanding They trauell with iudgement and returne with experience so doe they follow the exercises of the body that they neglect not the culture of the minde From hence growes ciuilitie and power to manage affaires either of Iustice or State From hence incouragement to learning and reuerence from inferiors For those onely can esteeme knowledge which haue it and the common sort frame either obseruance or contempt out of the example of their Leaders Amongst them the sonnes of Nobles scorne not either Merchandize or learned professions and hate nothing so much as to doe nothing I shame and hate to thinke that our Gallants hold there can bee no disparagement but in honest callings Thus perhaps I haue abated the enuy of this reproofe by communicating it to more which I had not done but that the generalitie of euill importunes redresse I well see that either good or euill descends In vaine shall we hope for the reformation of the many while the better are disordered Whom to solicite herein I know not but all How glad should I be to spend my light to the snuffe for the effecting of this I can but
Redeemer If thou die not if not willingly thou goest contrary to him and shalt neuer meet him Si per singules diâ—s pro â—o moreremur qui nos dlexit non sic debitum exolueremus Chrys Though thou shouldest euery day die a death for him thou couldest neuer requite his one death and doest thou sticke at one Euery word hath his force both to him and thee he died which is Lord of life and commander of death thou art but a tenant of life a subiect of death and yet it was not a dying but a giuing vp not of a vanishing and airy breath but of a spirituall soule which after separation hath an entire life in it selfe Hee gaue vp the Ghost hee died that hath both ouercome and sanctified and sweetned death What fearest thou Hee hath pull'd out the sting and malignity of death If thou bee a Christian carry it in thy bosome it hurts thee not Darest thou not trust thy Redeemer If hee had not died Death had beene a Tyrant now hee is a slaue O Death where is thy sting O Graue where is thy victory Yet the Spirit of God saith not hee died but gaue vp the ghost The very Heathen Poet saith Hee durst not say that a good man dies It is worth the noting me thinkes that when Saint Luke would describe to vs the death of Annanias and Sapphirâ— hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee expired but when Saint Iohn would describe Christs death hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gaue vp the ghost How How gaue he it vp and whither So as after a sort he retained it his soule parted from his body his Godhead was neuer distracted either from soule or body this vnion is not in nature but in person If the natures of Christ could be diuided each would haue his subsistence so there should be more persons God forbid one of the natures thereof may haue a separation in it selfe the soule from the body one nature cannot bee separate from other or either nature from the person If you cannot conceiue wonder the Sonne of God hath wedded vnto himselfe our humanity without all possibility of diuorce the body hangs on the Crosse the soule is yeelded the Godhead is 〈◊〉 vnited to them both acknowledges sustaines them both The soule in his agony foules not the presence of the Godhead the body vpon the Crosse â—â—â—les not the presence of the soule Yet as the Fathers of Chalcedon say truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indiuisibly inseparably is the Godhead with both of these still and euer one and the same person The Passion of Christ as Augustine was the sleepe of his Diuinity so I may say The death of Christ was the sleepe of his humanitie If hee sleepe hee shall doe well said that Disciple of Lazarus Death was too weake to dissolue the eternall bonds of this heauenly coniunction Let not vs Christians goe too much by sense wee may bee firmely knit to God and not feele it thou canst not hope to be so neere thy God as Christ was vnited personally thou canst not feare that God should seeme more absent from thee Quantumcunque te dâ—ieceris haâ—iâ—ior non eris Christo Hieron than he did from his own Son yet was he still one with both body and soule when they were diuided from themselues when he was absent to sense he was present to faith when absent in vision yet in vnion one and the same so will he be to thy soule when hee is at worst Hee is thine and thou are his if thy hold seeme loosened his is not When temptations will not let thee see him he sees thee and possesses thee onely beleeue thou against sense aboue hope and though he kill thee yet trust in him Whither gaue he it vp Himselfe expresses Father into thy hands And This day shalt thou be with mee in Paradise It is iustice to restore whence wee receiue Into thy hands Hee knew where it should be both safe and happy True he might bee bold thou sayest as the Sonne with the Father The seruants haue done so Dauid before him Stephen after him And lest we should not thinke it our common right Father saith hee I will that those thou hast giuen mee may bee with mee euen where I am he wils it therefore it must bee It is not presumption but faith to charge God with thy spirit neither can there euer be any beleeuing soule so meane that he should refuse it all the feare is in thy selfe how canst thou trust thy iewell with a stranger What sudden familiarity is this God hath beene with thee and gone by thee thou hast not saluted him and now in all the haste thou bequeathest thy soule to him On what acquaintance How desperate is this carelesnesse If thou haue but a little money whether thou keepe it thou layest it vp in thy Temple of trust or whether thou let it thou art sure of good assurance sound bonds If but a little land how carefully doest thou make firme conueiances to thy desired heires If goods thy Will hath taken secure order who shall enioy them Wee need not teach you Citizens to make sure worke for your estates If children thou disposest of them in trades with portions onely of thy soule which is thy selfe thou knowest not what shall become The world must haue it no more thy selfe wouldest keepe it but thou knowest thou canst not Sathan would haue it thou knowest not whether he shall thou wouldest haue God haue it and thou knowest not whether he will yea thy heart is now ready with Pharaoh to say Who is the Lord O the fearefull and miserable estate of that man that must part with his soule he knowes not whither which if thou wouldest auoid as this very warning shall iudge thee if thou doe not be acquainted with God in thy life that thou mayest make him the Guardian of thy soule in thy death Giuen vp it must needs be but to him that hath gouerned it if thou haue giuen it to Sathan in thy life how canst thou hope God will in thy death entertaine it Did you not hate me and expell mee out of my fathers house how then come yee to mee now in this time of your tribulation said Iephta to the men of Gilead No no either giue vp thy soule to God while he cals for it in his word in the prouocations of his loue in his afflictions in the holy motion of his spirit to thine or else when thou wouldest giue it he will none of it but as a Iudge to deliuer it to the Tormentor What should God doe with an vncleane drunken prophane proud couetous soule Without holinesse it is no seeing of God Depart from me ye wicked I know ye not Goe to the gods you haue serued See how God is euen with men they had in the time of the Gospell said to the holy name of Israel Depart from vs now in the time of iudgement he
was shut as Cyril Chrisostome Eusebius Hierome vnderstand it rather it is a prophesie of that outward and during peace vnder the Gospell which all the true professors of it should maintaine with themselues All nations though fierce sterne of disposition Bellicosa pectora vertuutur in mansuetudinem Christianam Hier. Suniae Fritellae yet if they once stoop sincerely to the Gospel shall compose themselues to a sweet accordance and imploy their vnited strength to the seruice of God But how is this fulfilled Some in all ages haue run forth into fury troubled the cōmon peace It is true but these are blanks such as vpon whom God hath not written holines It is no hoping that all horses shall be bridled or all bridles written on As grace so peace is not in such sort vniuersall that all should incline to it on all conditions There are some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace-haters it is as possible to tame a waspe as to incline them to peace Such are the wilful Romanists of our time to omit Schismes which will rather mingle heauen earth together than remit one gainefull error But what euer become of these Manizers which doe thus exclude themselues from the cōgregation of God it were happy if all the true acknowledged sonnes of the Church would admit the inscription of an holy peace Alas why doe wee that are brethren fall out for our change of suits by the way and make those quarrels deadly which deserue not to be quarrels Oh that some blessed Doue would bring an Oliue of peace into this Arke of God! Who is so fit for this glorious seruice as our gratious Peace-maker Nemo me impune lacesset is a good Posie but Beati pacifici is a better Let the Vice-gerent of him which is the Prince of peace as he was made for the peace of the walls and prosperity of the gates of Sion be that Angelus pacis Es 33.7 Let his wisdome and sweet moderation proceed to allay all these vnkindly stormes of the Church that we may liue to see that happy greeting of the Psalmist Righteousnesse and Peace haue kissed each other And as this holds in matter of iudgement so of practise too Do you see a loose lawlesse man wilful in his desires vnbridled in his affections inordinate in his life imploying his wit to scoffe at his Creator caring for nothing but the worse part of himselfe There is one of Zacharies horses when Gods Spirit breathes vpon the soule of this man he is now another from himselfe Holinesse to the Lord is written vpon his Bels. This was done sometimes of old Saul was among the Prophets Salomon and Manasses great patternes of conuersion but rarely in respect of the daies of the Gospell What should I speake of S. Paul No ground would hold him he runs chafing and foaming from Hierusalem to Damascus of his Iaylor of Mary Magdalen Behold whole troupes of wilde natures reclaimed Eph. 4. Col. 3. Act. 2. Who can despaire where God vndertakes Shew me neuer so violent and desperate a sinner let him be as Iobs wild asse in the desert or as Amos his horse that will run vpon the rocks Amos 6.12 if God once take him in hand thou shalt soone see that his horse is flesh and not spirit and shalt sing Deborahs Vngulae ceciderunt Iudg. 5.22 or Ioshuahs Subneruabis Ios 11.6 Now shalt thou see him stand quaking vnder the almighty hand of God so that he may write what he will in his bridle yea in his skin And if there be any such headstrong and restie stead here among vs let him know that God wil either breake his stomacke or his heart Flagellum equo saith Salomon and if that will not serue Collidā in te equum equitē Ier. 51.21 But alas how rare are these examples of reclamation Where is this power of the Gospell Men continue beasts still and with that filthy Gryllus plead for the priuilege of their bestiality The sins of men striue to outface the glory of the Gospell What shall I say to this If after all these meanes thou haue no bridle or thy bridle no inscription it is a fearefull doome of the Apostle If our Gospell be hid it is hid to them that perish Thus much of the horses bels Now from the pots and bowles you shall see the degrees of the Churches perfection and see it I beseech you without wearinesse with intention The pots of the Temple were seething vessels for the vse of sacrifice These are the Priests themselues here for that there is a distinction made betwixt the Pots of the Lords house and euery pot in Ierusalem The ordinary Iew was euery pot therefore the Pots of the Lords house must be his Ministers These vnder the Gospell shall be of more honourable vse as the bowles before the Altar like as the Altar of perfumes was more inward and of higher respect The pots were of shining brasse bowles of gold 1 King 7.50 It is no brag to say that the Ministery of the Gospell is more glorious than that of the Law The least in the kingdome of Heauen saith CHRIST is greater than Iohn Baptist Matth. 11.11 The Kingdome of Heauen that is the Church not as Austen Ierome Bede expound it of the third heauen for Christ would make an opposition betwixt the old and new Testament The not vnlearned Iesuite Maldonat while he taxeth vs for preferring euery Minister of the Gospell to Iohn Baptist mends the matter so well that he verifies it of euery person Minimus quisque in Euangelio that is qui Euangelium recipit maior est illo not feeling how hee buffets himselfe for if the least of those that receiue the Gospell how much more the least of those that preach it This is no arrogance God would haue euery thing in the last Temple more glorious than in the first which was figured by the outward frame more glorious in CHRISTS time than that of SALOMON as that was beyond the Tabernacle This is a better Testament Hebr. 7.22 That had the shadow this the substance Heb. 10. Vnder this is greater illumination Effundam spiritum meum saith the Prophet before some few drops distilled now a whole current of graces Effundam If therefore Iohn Baptist were greater than the sonnes of men because they saw Christ to come hee pointed at him comming ours must needs be more glorious because wee see and point at him now come and fully exhibited Wee will not contest with the Leuiticall Priesthood for cost of clothes for price of vessels let the Church of Rome emulate this pompe which cares not if shee haue golden vessels though shee haue leaden Priests wee enuie it not but for inward graces for learning knowledge power of teaching there is no lesse difference than betwixt the pots of the Temple and bowles of the Altar God sayes of them in way of reiection Non est mihi voluntas in vobis Mal. 1. Hence the
the condition of our mortalitie are passed ouer It shall be fully when the first things of the world are passed Passed not by abolition but by immutation as that Father said well Not the frame of the world but the corruption of that frame must passe The Spirit of God is not curious he cals those things first which were onely former not in respect of the state which is but that which shall be For those things which were first of all were like their Maker good not capable of destruction Our sinnes tainted the whole creation and brought shame vpon all the frame of heauen and earth That which we did shall be disanulled that which God did shall stand for euer and this dissolution shall be our glory other dissolutions strike teares into our eyes as this day is witnesse it is our sorrow that the first things are passed our offices our pensions our hopes our fauours and which we esteemed most our seruices are gone Let this last dissolution comfort vs against the present Who can grieue to see a Familie dissolued that considers the world must bee dissolued This little world of ours first whereof this day giues vs an image for as our seruice so our life must away and then that great one whose dissolution is represented in these The difference is that whereas this dissolution brings teares to some eies that wipes them away from all For all our teares and sorrow and toile and crying and death are for our sinnes take away corruption and misery goes away with it and till then it will neuer be remoued No man puts new wine into old vessels much lesse will God put the new wine of glory into the old vessels of corruption They are our sinnes which as in particular they haue rob'd vs of our Prince changed our seasons swept away thousands with varieties of deaths so in generall they haue deformed the face of heauen and earth and made all the Creation sigh and groane and still make vs incapable of the perfection of our blessednes for while the first things continue there must needs be teares and sorrow and death Let vs therefore looke vpon heauen and earth as goodly creatures but as blemished as transitory as those which we shall once see more glorious Let vs looke vpon our selues with indignation which haue thus distained them and as those which after some terme of their cottage expired are assured they shall haue a marble palace built for them doe long after the time perfixed them and thinke the dayes and moneths pace slowly away till then so let vs earnestly desire the day of the dissolution of this great house of the world that wee may haue our consummation in the new heauen For so soone as euer the old is past Behold saith God I will make all things new Yea the passage of the one is the renewing of the other As the Snake is renewed not by putting on any new coat but by leauing his slough behind him the gold is purified by leauing his drosse in the fire Therefore hee addes not I will but I doe make all new and because this is a great worke behold a great Agent He that sate vpon the Throne said Behold I make all new A Throne signifies Maiestie and sitting permanence or perpetuity God sayes Heauen is my throne in the Psalme but as Salomons throne of iuory and gold was the best piece of his house So Gods throne is the most glorious heauen the heauen of heauens for you see that tho heauen and earth passe away yet Gods throne remain'd still and hee sitting on it neither sinne nor dissolution may reach to the Empyreall heauen the seat of God Here is a state worthy of the King of Kings All the thrones of earthly Monarchs are but pieces of his foot-stoole And as his throne is maiesticall and permanent so is his residence in it Hee sate in the throne S. Stephen saw him standing as it were ready for his defence and protection S. Iohn sees him sitting as our Creed also runnes in regard of his inalterable glory How brittle the thrones of earthly Princes are and how they doe rather stand than sit in them and how slippery they stand too wee feele this day and lament O Lord establish the throne of thy seruant our King and let his seed endure for euer Let his throne be as the Sunne before thee for euermore and as the Moone a faithfull witnesse in heauen But howsoeuer it be with our earthly Gods of his kingdome there is no end Here is a master for Kings whose glory it is to rise vp from their thrones and throw downe their Crownes at his feet and to worship before his foot-stoole Be wise therefore O ye Kings be learned ye Rulers of the earth serue this Lord in feare and reioyce in him with trembling Yea behold here since wee haue the honour to serue him whom Kings serue a royall Master for vs It was one of our sinnes I feare that wee made our Master our God I meane that we made flesh our arme and placed that confidence in him for our earthly stay which we should haue fixed in heauen Our too much hope hath left vs comfortlesse Oh that we could now make God our Master and trust him so much the more as we haue lesse in earth to trust to There is no seruice to the King of heauen for both his throne is euerlasting and vnchangeable and his promotions certaine and honourable He that sits on the throne hath said it To him that ouercomes will I giue to sit with mee in my throne euen as I ouercame and sit with my Father in his throne Behold yee ambitious spirits how yee may truly rise to more than euer the sonnes of Zebedee desired to aspire to seruing is the way to raigning serue him that sits vpon the Throne and ye shall sit yourselues vpon the Throne with him This is the Agent the act is fit for him I make all things new Euen the very Turkes in their Alcoran can subscribe to that of Tertullian Qui potuit facere potest reficere I feare to wrong the holy Maiesty with my rude comparison It is not so much to God to make a world as for vs to speake He spake the word and it was done There is no change which is not from him He makes new Princes new yeeres new gouernments and will make new heauens new earth new inhabitants how easie then is it for him to make new prouisions for vs If wee bee left destitute yet where is our faith Shall God make vs new bodies when they are gone to dust shall he make new heauens and new earth and shall not he whose the earth is and the fulnesse thereof prouide some new meanes and courses of life for vs while we are vpon earth Is the maintenance of one poore worme more than the renewing of heauen and earth Shall he be able to raise vs when we are not and shall he
garment that is but mended a new house that is repaired Blush if yee haue any shame who thus ignorantly and maliciously cast this in our teeth Goe to now my brethren wee are by Gods grace reformed Let vs take heed lest we be deformed againe by mutuall dissentions This is that which weakens and lames vs and which laies vs open to the insulting triumphs of our Aduersaries Yet lest wee should seeme to giue too much way to a spightfull slander these iarres of our 〈◊〉 so great as our enemies either desire or clamour Certainly what disconâ—â—â—ner hitherto haue troubled vs wee are beholding to none other for them but to these our kinde enemies who vpbraid vs with them For if they had but reacht forth vnto vs an helping hand in due time and ioyntly conferd their endeuours which then behooued them for the reforming of the Church all had run squarely on There had beene no iarres no grudgings no parts takings But they stifly refused and by their frowardnesse and pertinacy caused this so weighty a taske to be cast vpon some few and those both weak vnable and altogether vnfit for such a charge It could not therefore be otherwise but that the opinions of some single men not conferd together in such a businesse must needs somewhat differ But thankes be to thee O blessed God the Author of peace that hast vouchsafed by thy spirit so to bridle the distemperate affections of men that their busie spirits being stirred vp haue not boyled forth into more fearefull diuisions But what are these so great dissentions and blowes of bloudy warre which our aduersaries so cry out vpon Forsooth rather than want they can faine names of sects to themselues And where they can finde the least difference in the paper of any obscure Author of ours presently they cry out New schismes new sects What malice is this what eager desire of multiplying quarrels If it had been so of old so small hides had not serued to containe the volumes of Augustine Epiphanius Philastrius there had not beene fewer sects than teachers since the publishing of the Gospell But let vs passe ouer the number and come to the weight Let the malitious prattle what they will With some of ours the controuersie is not about any solid lims of Christian Faith but onely of the very skin with some others not about the skin but the garment rather nor about the garment it selfe neither but of the very hemme There are certaine scholasticall opinions of a middle ranck meere Theologicall Corollaries or perhaps some outward ceremonies wherein we dissent Principles of Christian Religion there are not And withall these controuersies are but such as that when the heat whether of zeale or anger shall abate and either part shall well vnderstand each other they will easily admit of a Reconciliation Neither haue these very Romanists lesser quarrels amongst themselues They can more hide their enmities not exercise them lesse If they bee more wise they are not more accordant Neither is there I dare say any head of Religion wherein they doe at once differ from vs and agree all with one another Finally our differences are no greater than were those of old among the holy Fathers of the Church whose quarrels notwithstanding are not so odiously blazoned by posterity I let passe the priuate scoldings of the Ancients not without some vnpleasing I had almost said misbeseeming tartnesse I had rather set before your eyes for good luck sake those publique altercations of the Churches and Fathers which afterward shut vp in a blessed concord What quarrels arose at the Councell of Ephesus betweene Cyril of Alexandria and Iohn of Antioch The Churches vnder both stuck not to counterthunder Anathemaes one against another Thereupon Theodoret thrust in his sickle into this haruest against whom Cyrillus by Enoptius instigation makes as strong opposition Theodoret accuseth Cyril of Apollinarisme Cyril accuses Theodoret of Nestorianisme The flame of their rage brake out more and more and almost drew the Christian world to parties so that afterwards when Theodoret would haue entred the Councell of Chalcedon the Egyptian and other reuerend Bishops cryed out We must cast out Cyril if we take in Theodoret The very Canons cast him forth God abhors him The like was done afterwards in the eighth Action The Bishops openly proclaiming He is an Heretick a Nestorian Away with the Heretick But when the matter was well scand and it was found that he willingly subscrib'd to the Orthodox Creeds and the Epistles of Leo The whole Synod with one accord cryed out Theodoret is well worthy of a See in the Church Let the Church receiue her Orthodox Pastor It is worthy of immortality that which Gregory Nazianzan â—â—t ordeth of holy Athanasius The Romans seem'd to the Easterne Churches to follow the heresies of Sobellius in denying three Hypostases The Easterne likewise seemed to the Romans to fauour too much of Arrius in denying three Persons The quarrell grew hot Then came that great dispenser of soules and hauing meekly and mildly calld forth both sides before him he so handled the businesse that granting them the free vse of their termes he tied them close to the matter and shewed them a light whereby they might behold one another vpon this without more adoe finding themselues both in the right they fall to mutuall embracements Neither would it speed otherwise with vs Brethren as I doe verily beleeue if some Athanasius from Heauen would but ioyne our hands together Oh if once the gates of intestine and horrid warres were shut vp and the religious Princes which are the Nursing-fathers of the reformed Churches would command by vertue of their authority a Synod to be assembled as Generall as it might wherein both parts freely and modestly might lay forth their opinions and such common termes might be agreed vpon as wherein both parts might freely rest without preiudice to either How easily then how happily might these grieuous stirs bee quietly pacified Let vs pray for this my brethren let vs pray deuoutly In the meane while let vs all sweetly incline our hearts to peace and vnity Let there be amongst vs as S. Augustine to Ierome pure brotherhood Neither let vs suffer our selues vpon euery slight quirke of opinion to be distracted or torne asunder Let vs forget that there were euer any such in respect of the deuotion of a Sect as Luther Melancton Caluin Zuinglius Arminius or if any other mortall name for what haue we to doe with man Let vs breathe nothing let vs affect nothing but Iesus Christ We Diuines are Pleyades as Gregory saith wittily Let vs therefore shine still together though not without some difference of place In a pomegranate are many graines vnder one rinde You know the mystery Let vs ioyne these pomegranates to our Bells Let vs be loud but consorted Let vs deuote for euer with one heart all our operations ministeries gifts to one God the Father Sonne and holy Ghost to
them that loue our soules and hate them that loue our sinnes They are these rough hands that must bring vs sauory dishes and carry away a blessing truth is for them now thankes shall be for them hereafter but in the meane time they may not be iudged by the appearance Lastly if we shall iudge friendship by complement salubrity by sweetnesse seruice by the eye fidelity by oathes valour by brags a Saint by his face a deuill by his feet we shall be sure to be deceiued Iudge not therefore according to appearance But that yee mistake not though we may not iudge onely by the appearance yet appearance may not bee neglected in our iudgement Some things according to the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme and are are as they seeme Semblances are not alwaies seuered from truth Our senses are safe guides to our vnderstandings Wee iustly laugh at that Scepticke in Laertius who because his seruant robbed his Cup-bord doubted whether hee left his victuals there What doe wee with eyes if wee may not beleeue their intelligence That world is past wherein the glosse Clericus amplectens foeminam praesumitur benedicendi causà fecisse The wanton imbracements of another mans wife must passe with a Clarke for a ghostly benediction Men are now more wise lesse charitable Words and probable shewes are appearances actions are not and yet euen our words also shall iudge vs If they bee filthy if blasphemous if but idle wee shall account for them wee shall bee iudged by them Ex ore tuo A foule tongue shewes euer a rotten heart By their fruits yee shall know them is our Sauiours rule I may safely say No body desires to borrow colours of euill if you doe ill thinke not that we will make dainty to thinke you so When the God of loue can say by the Disciple of loue Qui facit peccatum ex diabolo est Hee that committeth sinne is of the deuill Euen the righteous Iudge of the world iudgeth secundum opera according to our works we cannot erre whiles wee tread in his steps If wee doe euill sinne lies at the doore but it is on the street side Euery Passenger sees it censures it How much more he that sees in secret Tribulation and anguish vpon euery soule that doth euill Euery soule here is no exemption by greatnesse no buying off with bribes no bleering of the eyes with pretences no shrouding our selues in the night of secrecy but if it be a soule that doth euill Tribulation and anguish is for it Contrarily If we doe well shall we not be accepted If we be charitable in our almes iust in our awards faithfull in our performances sober in our carriages deuout in our religious seruices conscionable in our actions Glory and honour and peace to euery man that workeâ—h good we shall haue peace with our selues honour with men glory with God and his Angels Yea that peace of God which passeth all vnderstanding such honour as haue al his Saints the incomprehensible glory of the God of peace the God of Saints and Angels to the participation whereof that good God that hath ordained vs as mercifully bring vs for the sake of his deare Sonne Iesus Christ the iust To whom with thee O Father and thy good Spirit one infinite God our God be giuen all praise honour and glory now and for euer Amen THE GREAT IMPOSTOR LAID OPEN IN A SERMON AT GRAYES INNE Febr. 2. 1623. By IOS HALL SIC ELEVABITVR FILIVS HOMINIS Io 3. ANCHORA FIDEI LONDON ⧠Printed for NATHANIEL BVTTER 1624. TO THE MOST NOBLE AND WORTHILY HONOVRED SOCIETIE OF GRAYES INNE AT WHOSE BARRE THIS JMPOSTOR WAS openly arraigned J. H. HVMBLY DEDICATES THIS PVBLIKE LIFE OF HIS WEAKE AND VNWORTHIE LABOVR THE GREAT IMPOSTOR LAID OPEN OVT OF IER 17.9 The heart is deceitfull aboue all things I Know where I am in one of the famous Phrontisteries of Law and Iustice wherefore serues Law and Iustice but for the preuention or punishment of fraud and wickednesse Giue me leaue therefore to bring before you Students Masters Fathers Oracles of Law and Iustice the greatest Cheator and Malefactor in the world our owne Heart It is a great word that I haue said in promising to bring him before you for this is one of the greatest aduantages of his fraud that hee cannot bee seene That as that old Iugler Apollonius Thyanaeus when he was brought before the Iudge vanished out of sight so this great Impostor in his very presenting before you dispeareth and is gone yea so cunningly that he doth it with our owne consent and we would be loth that he could be seene Therefore as an Epiphonema to this iust complaint of deceitfulnesse is added Who can know it It is easie to know that it is deceitfull and in what it deceiues though the deceits themselues cannot bee knowne till too late As wee may see the ship and the sea and the ship going on the sea yet the way of a ship in the sea as Salomon obserues wee know not God askes and God shall answer What hee askes by Ieremie he shall answer by S. Paul Who knowes the heart of man Euen the spirit of man that is in him 1 Cor. 2.11 If then the heart haue but eyes enow to see it selfe by the reflection of thoughts it is enough Ye shall easily see heare enough out of the analogie and resemblance of hearts to make you both astonished and ashamed The heart of man lies in a narrow roome yet all the world cannot fill it but that which may be said of the heart would more than fill a world Here is a double stile giuen it of deceitfulnesse of wickednesse either of which knowes no end whether of being or of discourse I spend my houre and might doe my life in treating of the first See then I beseech you the Impostor and the Imposture The Impostor himselfe The heart of man The Imposture Deceitfull aboue all things As deceitfull persons are wont euer to goe vnder many names and ambiguous and must be exprest with an alias so doth the heart of man Neither man himselfe nor any part of man hath so many names as the heart alone For euery facultie that it hath and euery action it doth it hath a seuerall name Neither is there more multiplicitie than doubt in this name Not so many termes are vsed to signifie the heart as the heart signifies many things When ye heare of the heart ye thinke straight of that fleshie part in the center of the body which liues first and dies last and whose beatings you finde to keepe time all the body ouer That is not it which is so cunning Alas that is a poore harmelesse peece meerely passiue and if it doe any thing as the subministration of Vitall spirits to the maintenance of the whole frame it is but good no it is the spirituall part that lurkes in this flesh which is guilty of such deceit We must learne of
there are that lurke in secret and will not be confessed How loth would we bee after all exclamations that your busie Iesuites could rake out so many confessed quarrels out of all our Authors as I haue heere found in two of yours We want onely their cunning secrecy in the carriage of our quarrels Our few and slight differences are blazoned abroad with infamy and offence their hundreds are craftily smothered in silence Let your owne eyes satisfie you in this not my pen see now what you would neuer beleeue What is it then that could thus bewitch you to forsake the comely and heauenly Truth of God and to dote vpon this beastly Strumpet to change your Religion for a ridiculous sensuall cruell irreligious faction A Religion if wee must call it so that made sport to our plaine forefathers with the remembrance of her grauest deuotions How oft haue you seene them laugh at themselues whiles they haue told of their creeping-crouch kissing the Pax offering their Candles signing with Ashes partiall Shrifts merry Pilgrimages ridiculous Miracles and a thousand such May-games which now you begin after this long hissing at to looke vpon soberly and with admiration A Religion whose fooleries very Boyes may shout and laugh at if for no more but this that it teaches men to put confidence in Beades Medals Roses hallowed Swords Spels of the Gospell Agnes Dei and such like idle bables ascribing vnto them Diuine vertue yea so much as is due to the Sonne of God himselfe and his precious bloud I speake not of some rude Ignorants your very Booke of holy-ceremonies shall teach you what your holy-fathers doe and haue done That tels you first with great allowance and applause that Pope VRBAN the fift sent three Agnes Dei to the Greeke Emperor with these verses Balsam pure wax and Chrismes-liquor cleere Balsamus munda cerae cum Chrismatis vnda conficiunt AgnuÌ„ quod munus de tibi magnuÌ„ c. Fulgura de coelo c. Peccatum frangit vt Christi sanguis angit c. Sacr. Cerem lib. 1. Vt ea quae in hoc equaruÌ„ vesculo praeparato ad nominis tui gloriaÌ„ infundere decreuimê° benedicas quatenus ipsoruÌ„â— veneratione honore nobis famulis tuis crimina diluantur abster gentur maculae peccatorum iâ—petrentur veniae gratia conferantur vt tandem vna cum sanctis electis tuis vitam percipere mereaâ—ur aeternam Fran. a Victoria Ordin Praedicatorum Sum. Sacram art 184. p. 204. Sed quod faciet Confessor cum interrogatur de peccato c. Respondes secundum omnes quod sic Sed fac quod Index aut praelatus ex malitia exigat à me iuramentuÌ„ an sciam in Confessione Respondeo quod coactus iuret se nescire in confessura quia intelligitur senescire ad reuelandum aut taliter quod possit dicere Make vp this pretious Lambe I send thee heere All lightning it dispels and each ill spright Remedies stone and makes the heart contrite Euen as the bloud that Christ for vs did shed It helps the child-beds paine and giues good speed Vnto the birth Great gifts it still doth win To all that weare it and that worthy bin It quels the rage of fire and cleanely bore It brings from shipwracke safely to the shore And lest you should plead this to be the conceite of some one Phantasticall Pope heare and be ashamed out of the same Booke what by prescription euery Pope vseth to pray in the blessing of the water which serues for that Agnus Dei If you know not thus he prayeth That it would please thee O God to blesse those things which we purpose to powre into this Vessell of water prepared to the glory of thy Name so as by the worship and honour of them we thy seruants may haue our heynous offences done away the blemishes of our sinnes wip't off and thereby we may obtaine pardon and receiue grace from thee so that at the last with thy Saints and Elect Children we may merit to obtaine euerlasting life Amen How could you choose but be in loue with this Superstition Magicke Blasphemie practised and maintained by the heads of your Church A Religion that allowes iuggling Equiuocations and reserued senses euen in very oathes Besides all that hath bin shamelesly written by our Iesuites to this purpose Heare what Franciscus Victoria an ingenuous Papist and a learned Reader of Diuinitie in Salmantica writes in the name of all But what shall a Confessor doe saith he if he be askt of a sin that he hath heard in Confession May he say that he knowes not of it I answere according to all our Doctors that he may But what if hee be compelled to sweare I say that he may and ought to sweare that he knowes it not for that it is vnderstood that he knowes it not besides confession and so he sweares true But say that the Iudge or Prelate shall maliciously require of him vpon his oath whether he know it in confession or no I answer that a man thus vrged may still sweare that he knowes it not in confession for that it is vnderstood he knowes it not to reueale it or so as he may tell Who teach and doe thus in anothers case iudge what they would doe in their owne O wise cunning and holy periuries vnknowne to our fore-fathers A Religion that allowes the buying and selling of sins of Pardons of soules so as now Purgatory can haue no rich men in it but fooles and friendlesse Deuils are Tormenters there as themselues hold from many Reuelations of Bede Bernard Carthusian yet Men can command Deuils and money can command men A Religion that relies wholy vpon the infallibilitie of those whom yet they grant haue bin and may be monstrous in their liues and dispositions How many of those heyres of PETER by confession of their owne Records by Bribes by Whores by Deuils haue climed vp into that chaire Yet to say that those men which are confessed to haue giuen their soules to the Deuil that they might be Popes can erre while they are Popes is Heresie worthy of a stake and of Hell A Religion that hood-winks the poore Laitie in forced ignorance lest they should know Gods will or any way to Heauen but theirs so as millions of soules liue no lesse without Scripture than as if there were none that forbids spirituall food as poyson and fetches Gods Booke into the Inquisition A Religion that teaches men to worship stockes and stones with the same honour that is due to their Creator which practise lest it should apeare to her simple Clyents how palpably opposite it is to the second Commandement they haue discreetly left out those words of Gods Law as a needlesse illustration in their Catechismes and Prayer Bookes of the vulgar A Religion that vtterly ouerthrowes the true humanitie of Christ while they giue vnto it tenne thousand places at once and yet no place flesh and no flesh
enmitie But there are some enmities more secret and which doe not outwardly bewray themselues but behold heere is publique resistance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not subiect But perhaps it will once yeeld of it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It cannot Xiphil Epist Dionis sayth the Spirit of God See in how rebellious an estate we are to God What pronenesse is heere to will good what abilitie to performe it Let the Papists if they will sacrifice to themselues as Seianus had wont of old or to their nets as the Prophet speaketh As for vs come what can come vpon our opposition wee neither can nor dare arrogate vnto our selues those things which by an holy reseruation incommunicablenesse are proper onely vnto the Highest It is safe indeed for the Papists when they will to come vp to vs but we cannot goe downe to them without a fearefull precipitation of our soules Consult Cass cit Bonauent in haec verba hoc piaruÌ„ mentium est vt nil sibi tribuunt c. Let Cassander witnesse this for vs Let Bonauenture himselfe witnes it for him This is the propertie of holy minds to attribute nothing to themselues but all to the grace of God So that how much soeuer a man ascribe to the grace of God hee swarueth not from true pietie though by giuing much to grace hee withdraw something from the power of nature or Free-will but when any thing is withdrawne from the grace of God and ought attributed to nature which is due to grace there may bee great danger to the soule Thus farre those two ingenuous Papists But to inferre wee giue all to grace the Papists something to nature and what they giue to nature we giue to God Therefore we doe and say that which is fit for holy minds they if Bonauenture may be witnesse that which swerues from piety and is ioyned with much danger of their soule SECTION IX Concerning Merits THe foundation of Popish Iustification is the freedome of our will and vpon the walls of Iustification is merit raised wee will haue no quarrell about the word Bucer cit à Cass Cypr. l. 3. ep 20. Prâ—â— Iud. The holy Fathers of old as wee all grant tooke the word in a good sense which the later Diuines haue miserably corrupted About the thing it selfe wee must striue eternally we promise a reward to good workes yea an euerlasting one It is a true word of the Iewes He that labours in the Euen shall eat on the Sabbath Qui laborauit in vespera comedet in Sabbatho Conc. Trident. Orthod expl l. 6. Caiet in Galat. for God hath promised it and will performe who yet crowneth vs in mercy and compassion as the Psalmist speaks not as the Papists in the rigour of iustice not as Andradius according to the due desert of our worke By the free gift of God and not our merits as Caietan wisely and worthily Or if any man like that word better God doth it in Iustice but in respect of his owne promise not the very dignity of our workes That a iust mans worke in the truth of the thing it selfe is of a value worthy of the reward of heauen which industrious and learned Morton cites out of the English Professor of Dowâ—y and hath a meet proportion both of equality and dignity Weston de Tripl hom off l. 2. Vid. protest Appeal lib. 2. c. 11. Tom. 1. in Th. 3. d. 11. to the recompence of eternall life as Pererius and that in it selfe without any respect of the merits and death of Christ which Suarez and Bajus shamed not to write seemes iustly to vs little lesse than blasphemie But say our moderate Papists CHRIST hath merited this merit of ours neither can any other workes challenge this to themselues but those which are done in GOD as Andradius speaks but those which are dipped and dyed in the bloud of CHRIST as our later Papists elegantly and emphatically speake But what is this but to coozen the world and to cast a mist before the eyes of the vnskilfull Our sinnes are dyed in the bloud of CHRIST not our merits Or if they also Hath CHRIST then deserued that our workes should bee perfect How comes it about that the workes of the best men are so lame and defectiue Hath he deserued that though they bee imperfect yet they might merit What iniurie is this to God what contradiction of termes Behold now so many Sauiours as good men what I doe is mine what I merit is mine whosoeuer giues me either to do or to merit Whosoeuer rides on a lame horse cannot but moue vn-euenly vneasily vncertainly what insolent ouer-weeners of their owne workes are these Papists which proclaime the actions which proceed from themselues worthy of no lesse than heauen To whom wee may iustly say as Constantine said to Acesius the Novatian Set vp ladders O yee Papists and clime vp to heauen alone Socr. l. 1. c. 7. Erigâ—â— vobis scalus c. Homo iustus 〈◊〉 c. Who can abide that noted speech of Bellarmine A iust man hath by a double title right to the same glory one by the merits of CHRIST imparted to him by grace another by his owne merits contrary to that of the Spirit of God The wages of sinne is death but The gift of God is eternall life vpon which words another Cardinall Caietan speakes in a holier fashion thus He doth not say that the wages of our righteousnesse is eternall life but The gift of God is eternall life that wee may vnderstand and learne that we attaine eternall life not by our owne merits but by the free gift of God for which cause also he addes By Iesus Christ our Lord Rom. 6. fin Behold the merit behold the righteousnesse whose wages is eternall life but to vs in respect of IESVS CHRIST it is a free gift Thus Caietan Caiet Câ—â— in Rom. 6. What could either Luther or Caluin or any Protestant say more plainly How imperfect doth the Scripture euery where proclaime both Gods graces in vs and our workes to him and though the graces of God were absolutely perfect yet they are not ours if our workes were so yet they are formerly due And if they be due to God what recompence of transcendent glory is due to vs Behold wee are both seruants and vnprofitable Not worthy saith God worthy and more say the Papists Ephess 2. By grace yee are saued through faith and that not of your selues saith God By grace indeed but yet of our selues say the Papists What insolencie is this Let our Monkes now goe and professe wilfull pouertie whiles Ezekiah did neuer so boast of his heaps of treasure as these of their spirituall wealth Hier. Epitaph Fabiolae Hierome said truely It is more hard to bee stripped of our pride than of our Gold and Iewels for euen when those outward ornaments are gone many times these inward rags swell vp the soule
vvas gone forth had frequent visions of his Maker So whiles in our affections we remaine here below in our Cofers wee cannot haue the comfortable assurances of the presence of God but if wee can abandon the loue and trust of these earthly things in the conscience of our obedience now God shall appeare to vs and speake peace to our soules and neuer shall we finde cause to repent vs of the change Let mee therefore conclude this point with that diuine charge of our Sauiour Lay not vp for your selues treasures on earth where moth and rust doc corrupt and theeues breake thorow and steale but lay vp for your selues treasure in heauen Thus much of the Negatiue part of our charge Wherein wee haue dwelt so long that we may scarce soiourne in the other But trust in God Trust not but Trust The heart of man is so conscious of his owne weaknesse that it will not goe vvithout a prop and better a weake stay then none at all Like as in matter of policy the very state of Tyrannie is preferred to the want of a King The same breath therfore that withdraws one refuge from vs substitutes a better and in stead of Riches which is the false god of the world commends to vs the true and liuing God of heauen and earth Euen as some good Carpenter raises vp the studs and in stead of a rotten groundsell layes a sound The same trust then must we giue to God which wee may not giue to riches The obiect onely is changed the act is not changed Him must wee esteeme aboue all things to him must we looke vp in all on him must we depend for all both protection and prouision from his goodnesse and mercy must we acknowledge all and in him must we delight with contempt of all and this is to Trust in God It was a sweet dirty of the Psalmist which we must all learne to sing Bonum est confidere in Domino It is good to trust in the Lord Good in respect of him and good for vs. For him It is one of the best pieces of glory to be trusted to as with vs Ioseph holds Potiphar cannot doe him a greater honour then in trusting him with all And his glory is so precious that he cannot part with that to any creature all other things hee imparts willingly and reserues nothing to himselfe but this Being life knowledge happinesse are such blessings as are eminently originally essentially in God and yet Being he giues to al things Life to many Knowledge to some kindes of creatures Happinesse to some of these kinds as for Riches he so giues them to his creature that hee keepes them not at all to himselfe but as for his Glory whereof our trust is a part hee will not endure it communicated to Angell or man not to the best ghost in heauen much lesse to the drosse of the earth Whence is that curse not without an indignation Cursed bee the man that trusts in man that maketh flesh his arme yea or spirit either besides the God of Spirits Whom haue I in heauen but thee Herein therefore doe wee iustice to God when we giue him his owne that is his glory our confidence But the greatest good is our own God shewes much more mercy to vs in allowing and inabling vs to trust him then we can doe iustice in trusting him For alas hee could in his iust iudgement glorifie himselfe in our not trusting him in taking vengeance of vs for not glorifying him Our goodnesse reaches not to him but his goodnesse reaches downe to vs in that our hearts are raised vp to confidence in him For what safety what vnspeakable comfort is there in trusting to God When our Sauiour in the last words of his Diuine Farewell Sermon to his Disciples would perswade them to confidence Iob 16. vlt. he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so doth the Angell to Paul in prison a a word that signifies boldnesse implying that our confidence in God causeth boldnes and courage and what is there in all he world that can worke the heart to so comfortable and vnconquerable resolution as our reposall vpon God The Lord is my trust whom then can I feare In the Lord put I mâ— trust how say ye then to my soule Flee hence as a bird to the hils Yea how oft doth Dauid inferre vpon this trust a non confundar I shal not be ashamed And this case is generall That they that but their trust in the Lord are as mount Sion that cannot be moued Faith can remoue mountaines but the mountaines that are raised on faith are vnremoueable Here is a stay for you O ye wealthy great worthy of your trust If ye were Monarchs on earth or Angels in heauen ye could be no way safe but in this trust How easie is it for him to inrich or impouerish you to hoyse you vnto the seats of honor or to spurne you down What mynes what Princes can raise you â—â— to wealth against him without him Hee can bid the winds and Seas fauour your vessels he can bid them sinke in a calm The rich and the poore meet together God is the maker of both Pro. 22. Ye may trade and toyle and carke and spare and put vp and cast about and at last sit you downe with a sigh of late repentance and say Except the Lord build the house they labour in vaine that build it It is in vaine to rise early and lye down late and eat the bread of sorrow Vnto how many of you may I say with the Prophet Haggai Ye haue sowne much and bring in little ye eat and haue not enough ye drink but ye are not filled ye cloâ—th you but ye â—e not warme and hee that earneth much puts his gaines into a broken 〈◊〉 And whence is all this Ye looked for much and loe it came to little when yee brought it home I did blow vpon it saith the Lord of Hosts Behold how easie a thing it is for the God of heaâ— onto blast all your substance yea not onely to diminish but to curse it 〈…〉 and to make you weary of it and of your selues Oh cast your selâ—e◠〈…〉 those Almighty hands Seeke him in whom onely you shall fiâ—d 〈…〉 happinesse Honour him with your substance that hath honored you with it Truâ—â— in riches but trust in God It is motiue enough to your trust that he is a God all arguments are in folded in that one yet this Text giues you certaine explicit inforcements of this confidence Euery one of these reasons implying a secret kind of disdainfull comparison betwixt the true God and the false perswade you to trust in God Riches are but for this world the true God is Lord of the other and beginnes his glory where the glory of the world ends therefore trust in him Riches are vncertaine the true God is Amen the first and the last euer like himselfe therefore trust in
the Schisme But first he cannot I hope deny him to haue been their Abbot then their Archbishop As for his red Hat it neuer came from Wittenberge nor Geneua it was of their owne dying Felix the false Pope he sayes gaue it him Reader the famous Councell of Basil consisting of no lesse then foure hundred reuerend Persons Cardinals Archbishops Bishops Doctors gathered and allowed at first by Pope Martin then by his Successor Eugenius the fourth afterwards was vpon some Politike considerations called off by Eugenius The Fathers of the Councell finding their owne strength stood vpon the right of their Superioritie and as they well might censured the Pope hee proceeded to obstinacy those braue spirits vpon ripe consideration iustly deposed him In the roome of this Eugenius otherwise called Gabriel Condulmarius was by iust number of voices elected Amadeus the deuout Duke of Sauoy and named Felix the Fifth a man too good for that See neither had he euer any so great blemish in all his life as the name of a Pope Volateran can tell vs what a Kennell of Hounds he shoued to the Ambassadors namely whole Tables of poore soules dayly fed by him All Histories speake of his Deuotion and Piety This man called from his intended retirednesse must carie the Keyes He makes choice of Archbishop Panormitan for one of his Cardinals What offence is here But he was a false Pope If the Councell of Basil were a true Councell then was Felix a true Pope It is in my Readers choice whether he will beleeue foure hundred Diuines representing the whole Church or a Popes Parasite But Panormitan dyed in the Schisme against Eugenius The World knowes that the greatest blot Panormitan euer had was his violent plea for Eugenius against the Bishop of Argens against eloquent Segouius against the whole streame of that Councell This is the thanke he now caries away Felix scelus virtus vocatur If Eugenius had not dealt vnder hand with the Dolphin of France and Fredericke of Austria then ambitious of the Empire and tryed all his wits both to make new Cardinals and to diuert the Neutrals Eugenius had not beene foelix and Felix had been still Eugenius the true and vndoubted Successor of Peter How-euer if these points should be strictly stood vpon Rome would be at a losse which many a time hath been to seeke for her head But what though it were granted that Panormitan was Cardinalated by an intruding Pope Can this call downe the authority of his iudgement and Writings especially those which he wrote before he was Cardinall or Archbishop being onely Abbot And yet may be cited by vs vnder the name of Cardinall as Bellarmines Dictates and Composures elder then his red Hat yet are fathered vpon that Title Once this I am sure of that f f Bell. de Cleric lib. 1. c. 19. Catholicum alio auin doctum anthorem Cardinall Bellarmine doubts not to stile Panormitan a Catholike and learned Doctor This is the man that stands with his Hat off to this worshipfull Clarke of Doway and tels him that Continency is not of the substance of order nor by Diuine Law annexed to it whereto hee shuffles out a miserable and desperate answer as we shall see in the sequell But in the meane time see the cunning of my Catholike Cauiller This is not the sentence I stood vpon of Panormitan it was not this whereto I proclaimed mine OyeZ but another which he slily smothers not daring so much as to repeat it lest his Romanizing popular ignorant Readers should heare and see and smell that the sacred Celibate of Priests did stinke an hundreth yeares before Luthers time I will therefore here supply for him and hoping hee will in his next take notice of the sentence will represent it here againe Abb. Panorm de Cleric coniugat Cap. Cùm olim The words are these Melius foret et pro bono salute animarum salubrius si vniuscuiusque voluntati relinqueretur ita vt non valentes aut non volentes continere possint contrahere Quia experientia docente experimus contrarium effectum sequi ex illa lege continentiae cùm hodie plerique non viuant spiritualiter nec sint mundi sed emaculenter illicito coitu cum ipsorum grauissimo peccato vbi cum propria vxore esset castitas That is It were better and more wholesome for the good and saluation of soules if it were left to euery mans will so as they which either cannot or will not containe might marry For we find by experience a contrary effect to follow vpon that Law of Continency since the greatest part of our Priests at this day liue not spiritually neither are chaste but are defiled with vnlawfull copulations not without their most hainous sinne whereas with their owne Wiues it should be Chastitie Thus he A sentence worthy of that Epiphonema of mine Is this a Cardinall thinke you or an Huguenot With this my Detector deales as their Inquisition doth with a mis-named Heretike he chokes it vp in secret or if hee bring it forth Refut p. 107. it is not without a gag in the mouth All his answer is We tye not our selues to euery mans opinion and This sentence is censured by Bellarmine as erroneous As if Panormitan were euery body and Bellarmine an Oracle It is enough for vs that one of their owne greatest learnedst zealousest Prelates iustifieth our Mariages and wisheth them in vse rather then their Continency To that other Testimony of Panormitan he answers by a grant yeelding vs freely That if we take diuine Law for that which is expressely determined in Scripture Refut p. 105. it must needs be said that there is no euident proofe set down of continency in Ecclesiasticall men by the Apostles yet that it is so insinuated and the obseruation of it hath beene so ancient as Bellarmine noteth that it may be truely termed Apostolicall Thus he And euen for this are we beholden to him All his friends would not haue beene so liberall His Ioannes Maior his Clictouaeus his Torrensis and all their rigorous Clients would not haue said so As on the other side the old Glosse was not so wise that could onely say which is now expunged Apostoli docuerunt exemplo The Apostles taught this by their example But what are these so pregnant insinuations Good wits haue found them out One was that of g g Decret p. 1. dist 28. Innocentius the second That these men are the vessels and Temples of God therefore they may not Cubilibus immunditiis seruire serue for chambering and wantonnesse Ywis no Lay-men is such therefore he may be allowed to be filthy Another was Luke 21. of Franc. Torrensis Take heed lest your hearts be oppressed with surfetting and drunkennesse and cares of this life Whereof Bishop h h Esâ—enc de cont l. 2. Espencaeus is so ashamed that hee answers it with an Absit God forbid saith he that
wicked tumults Yet this is the man whom Bellarmine will iustifie by seuen and twenty Authors and C.E. can adde two more to the heape yea in those very things for which he condemned himselfe Reader if one of his euill spirits should haue stept into Peters chaire doe yee thinke he could haue wanted Proctors But how good an account we were like to haue of seuen and twenty Authors if it would require the cost to examine them appeares in that l l Lamb. Schefnab Hist rerum German Lambertus Schafnaburgensis which is cited for the man that magnifies the miracles of this Gregory sayes not one such word of him but speakes indeed the like of one Anno Archbishop of Coleine who liued and dyed in the time of Gregory As for Gregories miracles Benno the Cardinall tels vs what they were that he raised Deuils familiarly that he shaked sparkes of fire out of his sleeue by his Magicke A tricke that well beseemed an Hellebrand who set all the world on fire by his wicked impetuosity We will not enuy Rome this Saint let them enioy him let them celebrate him and cry downe Henry the Emperor and all that opposed him Still may such as these bee the Tutelar gods of that holy Citie For vs it is comfort enough to vs that our mariages had such a persecutor That the Churches did hereupon ring of him for Antichrist Auentine is my Author Refut p. 306. vsque ad 309. Pro concione c. in their Sermons saith he they did curse Hildebrand they cryed out on him as a man transported with hatred and ambition Antichristum esse praedicant Antichristi negotium agitat They declared him to be Antichrist They said that vnder the colourable title of Christ he did the seruice of Antichrist That he sits in Babylon in the Temple of God and is aduanced aboue all that is called God So he And little better is that which his m m Lamb. Schefnab lib. de Rebus German Schafnaburgensis so much extolled by C. E. recordeth Aduersus hoc decretum infremuit tot a factio Clericorum c. Against this Decree saith hee all the whole faction of Clergy-men fretted and mutined accusing him as an Heretike and a man of peruerse opinion who forgetting the word of Christ which said All men cannot receiue this did by a violent exaction compell men to liue in the fashion of Angels To which if I should adde the sentence of the Synod of Wormes and that of Brixia my Reader would easily see that it is not the applause of some deuoted Pen that can free him from these foule imputations of deserued infamie That vntruth then cleared another belike hangs vpon the score My Refuter charges me with falshood in saying Refut p. 307. That Gregory the seuenth was deposed by the French and German Bishops Only the Germans hee saith were Actors in that Tragedy But if not at Wormes yet let him tell me what was done at Brixia and by whom Quamobrem Italiae Germaniae Galliae Pontifices c. Wherfore saith Auentinus the Bishops of Italy Germany and France the seuenth of the Kalends of Iuly met at Brixia in Bauaria and sentenced Hildebrand to haue spoken and done against Christian piety c. and condemned him of heresie impiety Refut p. 310 311 sacriledge c. And that my Refuter may find himselfe answered at once to the last of his Cauils wherein hee pleads that this deposition was not so much as pretended for the inhibition of these mariages but for other causes let him see the Copy of the iudgement passed against him in the said councell wherein after the accusation of his Simoniacal climing into the Chaire the vice which he pretended most to persecute in others his forceable possession The vertues of C. E's Saint his heresie his machinations against the Emperour his peruerting of the Lawes both of God and Men his false doctrines sacriledges periuries lyes murders by him suborned commended his tyranny his setting of discord betwixt Brethren Friends Cousins It followes Inter coniuges diuortia facit suauis homo sacerdotes qui vxores habent legitimos sacrificos esse pernegat interim tamen scortatores adulteros incestuosos aris ad mouet c. He causes diuorces betwixt Man and Wife The fine man denies those Priests which haue lawfull Wiues to be Priests at all in the meane time hee admits to the Altar whore-mongers adulterers incestuous persons c. Nos ergo We therefore by the authority of Almighty God pronounce him deposed from his Popedome Thus Auentine specifies the Decree which alone without Commentary without inforcement answers all the friuolous exceptions of my wordy Aduersary So as now to returne his Epilogue he hath sent backe my ten pretended lyes Refut p. 316. with the vnreasonable and inuerted vsury of well-neere an hundred Pauperis est numerare SECT IX FRom foraine parts I returne at last to our owne so I feare hath C. E. done long since lurking somewhere in England for no good These Fugitiues loue not home more then their home hath cause to hate them His cauils of the wondrous contradiction betwixt my Margin and my Text Refut p. 317. are too childish to bee honored with an answer My Text was The bickerings of our English Clergy with their Dunstans about this time are memorable My Margin cites Henry of Huntingdon affirming Anselme to be the first that forbad mariage Betwixt these two saith my Refuter was an hundred yeares difference I grant it But had my words been thus if my Detector were not disposed to seeke a knot in a Rush he had easily noted that in a generall suruay of all Ages the phrase About that time admits much latitude and will easily stretch without any straine to one whole Century of yeares Had the Quotation been as he pleadeth this answer were sufficient But my words need no such reconciliation I stand to the censure and disclaime the mercy of any Reader For that citation of Anselme hath plaine reference to the following words Our Histories testifie how late how repiningly our Clergie stooped vnder this yoke it is for this that my Margin points to Henry Huntingdon and Fabian reporting Anselme the first man that prohibited these mariages What contradiction now can his acutenesse detect in these two The English Clergie had bickerings with their Dunstans and stooped late and repiningly to this yoke vnder Anselme See Reader and admire the equall Truth and Logicke of a Catholique Priest and iudge how well he bestoweth his Pages SECT X. Refut p. 318. IT is true Dunstan was the man who first with his other * * Oswal and Ethelwold two Cousins and partners in canonization opposed any appendance of the maried Clergy He wrought it with good King Edgar by dreames and visions and miracles Hee who when the Deuill came to tempt him to lust a a Gul. Malmesb. Jt. Legend c. caught him by
long had beene to punish Noah that was righteous After forty daies therefore the Heauens cleare vp after an hundred and fifty the waters sinke downe How soone is God weary of punishing which is neuer weary of blessing yet may not the Arke rest suddenly If we did not stay some-while vnder Gods hand we should not know how sweet his mercy is and how great our thankfulnesse should be The Arke though it was Noahs Fort against the waters yet it was his prison he was safe in it but pent vp he that gaue him life by it now thinkes time to giue him liberty out of it God doth not reueale all things to his best seruants behold He that told Noah an hundred and twenty yeares before what day he should goe into the Arke yet foretels him not now in the Arke what day the Arke should rest vpon the Hills and he should goe forth Noah therefore sends out his Intelligencers the Rauen and the Doue whose wings in that vaporous ayre might easily descry further then his sight The Rauen of quicke sent of grosse feed of tough constitution no Fowle was so fit for discouery the likeliest things alwaies succeed not He neither will venture far into that solitary world for feare of want nor yet come into the Arke for loue of liberty but houers about in vncertainties How many carnall mindes flye out of the Arke of Gods Church and imbrace the present world rather choosing to feed vpon the vnsauory carkasses of sinfull pleasures then to bee restrained within the straight lists of Christian obedience The Doue is sent forth a Fowle both swift and simple Shee like a true Citizen of the Arke returnes and brings faithfull notice of the continuance of the Waters by her restlesse and empty returne by her Oliue leafe of the abatement how worthy are those Messengers to be welcome which with innocence in their liues bring glad tydings of peace and saluation in their mouthes Noah reioyces and beleeues yet still he waites seuen daies more It is not good to deuoure the fauours of God too greedily but so take them in that we may digest them O strong faith of Noah that was not weary with this delay some man would haue so longed for the open ayre after so long closenesse that vpon the first notice of safetie hee would haue vncouered and voyded the Arke Noah stayes seuen dayes ere he will open and well-neere two Moneths ere he will forsake the Arke and not then vnlesse God that commanded to enter had bidden him depart There is no action good without Faith no Faith without a word Happy is that man which in all things neglecting the counsels of flesh and blood depends vpon the commission of his Maker Contemplations THE SECOND BOOKE NOAH Babel ABRAHAM ISAAC sacrificed LOT and Sodom BY IOS HALL D. of Diuinitie and Deane of WORCESTER LONDON Printed for THOMAS PAVIER MILES FLESHER and John Haviland 1624. TO THE RIGHT HONOVRABLE THE LORD STANHOPE ONE OF HIS MAIESTIES MOST HONORABLE PRIVIE COVNCELL All Grace and Happinesse RIght Honourable I Durst appeale to the iudgement of a carnall Reader let him not bee preiudicate that there is no Historie so pleasant as the Sacred Set aside the Maiestie of the Jnditer none can compare with it for the Magnificence and Antiquitie of the matter the sweetnesse of compyling the strange varietie of memorable occurrences And if the delight be such what shall the profit be esteemed of that which was written by GOD for the saluation of Men J confesse no thoughts did euermore sweetly steale Me and Time away then those which I haue imployed in this subiect and I hope none can equally benefit others for if the meere Relation of these holy things bee profitable how much more when it is reduced to vse This second part of the World repayred I dedicate to your Lordship wherein you shall see Noah as weake in his Tent as strong in the Arke an vngratious Sonne reserued from the Deluge to his Fathers curse modest pietie rewarded with blessings the building of Babel begunne in pride ending in confusion Abrahams Faith Feare Obedience Isaac bound vpon the Altar vnder the hand of a Father that hath forgotten both nature and all his hopes Sodom burning with a double fire from Hell and from Heauen Lot rescued from that impure Citie yet after finding Sodom in his Caue Euery one of these passages is not more full of wonder then of edification That Spirit which hath penned all these things for our learning teach vs their right vse and sanctifie these my vnworthy Meditations to the good of his Church To whose abundant grace J humbly commend your Lordship Your Lordships vnfainedly deuoted in all due obseruance IOS HALL Contemplations THE SECOND BOOKE NOAH NO sooner is Noah come out of the Arke but he builds an Altar not an house for himselfe but an Altar to the Lord Our faith will euer teach vs to prefer God to our selues delayed thankfulnesse is not worthy of acceptation Of those few creatures that are left God must haue some they are all his yet his goodnesse wil haue Man know that it was he for whose sake they were preserued It was a priuiledge to those very bruit creatures that they were saued from the waters to be offered vp in fire vnto God what a fauor is it to men to be reserued from common destructions to bee sacrificed to their Maker and Redeemer Loe this little fire of Noah through the vertue of his faith purged the world and ascended vp into those heauens from which the waters fell caused a glorious Rainbow to appeare therein for his securitie All the sins of the former world were not so vnsauory vnto God as this smoake was pleasant No perfume can be so sweet as the holy obedience of the faithfull Now God that was before annoyed with the ill sauor of sinne smells a sweet sauour of rest Behold here a new and second rest First God rested from making the World now he rests from destroying it Euen while we cease not to offend he ceases from a publike reuenge His word was enough yet withall he giues a signe which may speake the truth of his promise to the very eyes of men thus he doth still in his blessed Sacraments which are as reall words to the soule The Raine-bow is the pledge of our safety which euen naturally signifies the end of a showre all the signes of Gods institution are proper and significant But who would looke after all this to haue found righteous Noah the Father of the new World lying drunken in his tent Who could thinke that wine should ouerthrow him that was preserued from the waters That he who could not be tainted with the sinfull examples of the former world should begin the example of a new sinne of his own What are we men if we be but our selues While God vpholds vs no temptation can moue vs when he leaues vs no temptation is too weak to ouerthrow
vs. What liuing man had euer so noble proofes of the mercy of the iustice of God Mercy vpon himselfe iustice vpon others What man had so gratious approbation from his Maker Behold he of whom in an vncleane world God said Thee onely haue I found righteous proues now vncleane when the world was purged The Preacher of righteousnes vnto the former age the King Priest Prophet of the world renued is the first that renues the sins of that world which he had reproued and which he saw condemned for sin Gods best children haue no fence for sins of infirmity Which of the Saints haue not once done that whereof they are ashamed God that lets vs fall knows how to make as good vse of the sins of his holy ones as of their obedience If we had not such patternes who could choose but despaire at the sight of his sinnes Yet we find Noah drunken but once One act can no more make a good heart vnrighteous then a trade of sin can stand with regeneration but when I looke to the effect of this sin I cannot but blush and wonder Loe this sin is worse then sinne Other sins moue shame but hide it this displayes it to the world Adam had no sooner sinned but he saw and abhord his owne nakednesse seeking to hide it euen with bushes Noah had no sooner sinned but he discouers his nakednesse and hath not so much rule of himselfe as to be ashamed One houres drunkennes bewrayes that which more then six hundred years sobriety had modestly concealed he that giues himself to wine is not his owne what shall we thinke of this vice which robs a man of himselfe and layes a beast in his roome Noahs nakednes is seen in wine it is no vnusuall quality in this excesse to disclose secrets drunkennesse doth both make imperfections and shew those we haue to others eyes so would God haue it that we might be double asham'd both those of weaknesses which we discouer and of that weaknesse which moued vs to discouer Noah is vncouered but in the midst of his owne Tent It had beene sinfull though no man had seen it vnknown sins haue their guilt shame are iustly attended with known punishments Vngratious Cham saw it laughed his fathers shame should haue bin his the deformity of those parts from which he had his being should haue begotten in him a secret horror and deiection how many gracelesse men make sport at the causes of their humiliation Twise had Noah giuen him life yet neither the name of a Father Preseruer nor Age nor vertue could shield him from the contempt of his own I see that euen Gods Arke may nourish Monsters some filthy toads may lye vnder the stones of the Temple God preserues some men in iudgment Better had it been for Cham to haue perished in the vvaters then to liue vnto his fathers curse Not content to be a witnes of this filthy sight he goes on to be a Proclaimer of it Sin doth ill in the eye but worse in the tongue As all sinne is a worke of darknesse so it should be buried in darknesse The report of sin is oft times as ill as the commission for it can neuer be blazoned without vncharitablenesse seldome without infection Oh the vnnaturall and more then Chammish impietie of those sons which reioyce to publish the nakednesse of their spirituall Parents euen to their Enemies Yet it was well for Noah that Cham could tell it to none but his owne and those gracious and dutifull Sons Our shame is the lesse if none know our faults but our friends Behold how loue couereth sins these good Sonnes are so farre from going forward to see their Fathers shame that they goe backward to hide it The cloke is laid on both their shoulders they both goe backe with equall pases and dare not so much as looke backe lest they should vnwillingly see the cause of their shame and will rather aduenture to stumble at their Fathers body then to see his nakednesse How did it grieue them to thinke that they which had so oft come to their holy Father with reuerence must now in reuerence turne their backs vpon him and that they must now cloth him in pity which had so often clothed them in loue And which addes more to their duty they couered him and said nothing This modest sorrow is their praise and our example The sinnes of those we loue and honour we must heare of with indignation fearfully and vnwillingly beleeue acknowledge with griefe and shame hide with honest excuses and burie in silence How equall a regard is this both of piety and disobedience because C ham sinned against his Father therefore he shall be plagued in his children Iapheth is dutiful to his Father and finds it in his posterity Because C ham was an ill Son to his Father therefore his sonnes shall bee Seruants to his Brethren because Iapheth set his shoulder to Sems to beare the cloake of shame therefore shall Iapheth dwell in the Tents of Sem partaking with him in blessings as in dutie When we do but what we ought yet God is thankfull to vs and rewards that which we should sinne if wee did not who could euer yet shew mee a man rebelliously vndutifull to his Parents that hath prospered in himselfe and his seed Of BABEL HOw soone are men and sinnes multiplyed within one hundred yeares the World is as full of both as if there had been no Deluge Though men could not but see the fearfull monuments of the ruine of their Ancestors yet how quickly had they forgotten a flood Good Noah liued to see the World both populous and wicked againe and doubtlesse oft-times repented to haue been preseruer of some whom hee saw to traduce the vices of the former World to the renued It could not but grieue him to see the destroyed Gyants reuiue out of his owne loynes and to see them of his flesh and blood tyrannize ouer themselues In his sight Nimrod casting off the awe of his holy Grandfather grew imperious and cruell and made his owne kinsmen seruants How easie a thing it is for a great spirit to bee the head of a faction when euen brethren will stoope to seruitude And now when men are combined together euill and presumptuous motions find encouragement in multitudes and each man takes a pride in seeming forwardest we are the cheerfuller in good when wee haue the assistance of company much more in sinning by how much we are more prone to euill then good It was a proud word Come let vs build vs a Citie and a Tower whose top may reach to Heauen They were newly come downe from the Hils vnto the Playnes and now thinke of raising vp of an Hill of building in the Plaine when their Tents were pitched vpon the Mountaines of Armenia they were as neere to Heauen as their Towre could make them but their ambition must needs aspire to an height of their owne
vpheld vs whether by remouing occasions or by casting in good instincts As our good indeuours are oft hindered by Satan so are our euill by good Angels else were not our protection equall to our danger and wee could neither stand nor rise It had beene as easie for the Angell to strike Balaam as to stand in his way and to haue followed him in his starting aside as to stop him in a narrow path But euen the good Angels haue their stints in their executions God had somewhat more to doe with the tongue of Balaam and therefore he will not haue him slaine but withstood and so withstood that hee shall passe It is not so much glory to God to take away wicked men as to vse their euill to his owne holy purposes How soone could the Commander of heauen and earth rid the world of bad members But so should hee lose the praise of working good by euill instruments It sufficeth that the Angels of God resist their actions while their persons continue That no man may maruell to see Balaam haue visions from God and vtter prophecies from him his very Asse hath his eyes opened to see the Angell which his Master could not and his mouth opened to speak more reasonably then his Master There is no beast deserues so much wonder as this of Balaam whose common sense is aduanced aboue the reason of his rider so as for the time the prophet is brutish and the beast propheticall Who can but stand amazed at the eye at the tongue of this silly creature For so dull a sight it was much to see a bodily obiect that were not too apparent but to see that spirit which his rider discerned not was farre beyond nature To heare a voice come from that mouth which was vsed onely to bray it was strange and vncouth but to heare a beast whose nature is noted for incapacity to our reason his Master a professed Prophet is in the very height of miracles Yet can no heart sticke at these that considers the dispensation of the Almighty in both Our eye could no more see a beast then a beast can see an Angell if he had not giuen this power to it How easie is it for him that made the eye of man and beast to dimme or inlighten it at his pleasure And if his power can make the very stones to speake how much more a creature of sense That euill spirit spake in the Serpent to our first Parents Why is it more that a spirit should speake in the mouth of a beast How ordinarily did the heathen receiue their Oracles out of stones trees Do not we our selues teach birds to speak those sentences they vnderstand not We may wonder we cannot distrust when we compare the act with the Author which can as easily create a voice without a body as a body without a voice Who now can hereafte plead his simplicity and dulnesse of apprehending spirituall things when he sees how God exalts the eies of a beast to see a spirit Who can be proud of seeing visions since an Angell appeared to a beast neither was his skinne better after it then others of his kind Who can complaine of his owne rudenesse and inability to reply in a good cause when the very beast is inabled by God to conuince his Master There is no mouth into which God cannot put words and how oft doth hee choose the weake and vnwise to confound the learned and mighty What had it beene better for the Asse to see the Angell if he had rushed still vpon his sword Euils were as good not seen as not auoyded But now he declines the way and saues his burthen It were happy for peruerse sinners if they could learne of this beast to run away from fore-seene iudgements The reuenging Angell stands before vs and though we know we shall as sure die as sin yet we haue not the wit or grace to giue backe though it be with the hurt of a foot to saue the body with the paine of the body to saue the soule I see what fury and stripes the impotent prophet bestowes vpon this poore beast because he will not goe on yet if he had gone on himselfe had perished How oft do we wish those things the not obtaining whereof is mercy We grudge to be staid in the way to death and fly vpon those which oppose our perdition I doe not as who would not expect see Balaams haire stand vpright nor himselfe alighting and appaled at this monster of miracles But as if no new thing had happened he returnes words to the beast full of anger voyd of admiration Whether his trade of sorcering had so inured him to receiue voices from his Familiars in shape of beasts that this euent seemed not strange to him Or whether his rage and couetousnesse had so transported him that he had no leasure to obserue the vnnaturall vnusualnesse of the euent Some men make nothing of those things which ouercome others with honor and astonishment I heare the Angell of God taking notice of the cruelty of Balaam to his beast His first words to the vnmercifull prophet are in expostulating of this wrong We little thinke it but God shall call vs to an account for the vnkind and cruell vsages of his poore mute creatures He hath made vs Lords not tyrants owners not tormenters hee that hath giuen vs leaue to kill them for our vse hath not giuen vs leaue to abuse them at our pleasure they are so our drudges that they are our fellowes by creation It was a signe the Magician would easily wish to strike Israel with a curse when hee wished a sword to strike his harmelesse beast It is ill falling into those hands whom beasts find vnmercifull Notwithstanding these rubs Balaam goes on and is not afraid to ride on that beast whose voice he had heard And now Posts are sped to Balac with the newes of so welcome a ghest Hee that sent Princes to fetch him comes himselfe on the way to meet him Although he can say Am not I able to promote thee yet hee giues this high respect to him as his better from whom hee expected the promotion of himselfe and his people Oh the honour that hath beene formerly done by Heathens to them that haue borne but the face of Prophets I shame and grieue to compare the times and men Onely O God bee thou mercifull to the contempt of thy seruants As if nothing needed but the presence of Balaam the superstitious King out of the ioy of his hope feasts his gods his prophet his Princes and on the morrow caries him vp to the high-places of his Idol Who can doubt whether Balaam were a false prophet that sees him sacrificing in the mount of Baal Had he beene from the true God he would rather haue said Pull me downe these altars of Baal then Build mee here seuen others The very place conuinces him of fashood and Idolatry And why seuen Altars What
may take his full scope and deny his backe and belly nothing but he that hath once conceiued that blessed burden whereof Samson was a type must be strict and seuere to himselfe neither his tongue nor his palat nor his hand may run riot Those pleasures which seemed not vnseemly for the multitude are now debarred him We borrow more names of our Sauiour then one As we are Christians so we are Nazarites the consecration of our God is vpon our heads and therefore our very haire should be holy Our appetite must be curbed our passions moderated and so estranged from the world that in the losse of parents or childreÌ„ nature may not make vs forget grace What doth the loosenesse of vain men perswade them that God is not curious when they see him thus precisely ordering the very diet of his Nazarits Nature pleads for liberty religion for restraint not that there is more vncleannes in the grape then in the fountain but that wine findes more vncleannesse in vs then water and that the high feed is not so fit for deuotion as abstinence Who sees not a cerâ—mony in this coÌ„mand which yet carries with it this substance of euerlasting vse that God and the belly will not admit of one seruant that quaffing cramming is not the way to heauen A drunken Nazarite is a monster among men Wee haue now more scope then the ancient not drinking of wine but drunkennesse with wine is forbidden to the Euangelicall Nazarite wine wherein is excesse Oh that euer Christians should quench the Spirit of God with a liquour of Gods own making that they should suffer their hearts to be drowned with wine and should so liue as if the practise of the Gospell were quite contrary to the rule of the Law The mother must conceiue the only Giant of Israel and yet must drinke but water neither must the childe touch any other cup. Neuer wine made so strong a Champion as water did here The power of nourishment is not in the creatures but in their Maker Daniel and his three companions kept their complexion with the same diet wherwith Samson got his strength he that gaue that power to the grape can giue it to the streame O God how iustly doe we raise our eyes from our tables vnto thee which canst make water nourish and wine enfeeble vs Samson had not a better mother then Manoah had a wife she hides not the good newes in her owne bosome but imparts it to her husband That wife hath learned to make a true vse of her head which is euer ready to consult with him about the messages of God If she were made for his helper hee is much more hers Thus should good women make amends for their first offence that as Eue no sooner had receiued an ill motion but she deliuered it to her husband so they should no sooner receiue good then they should impart it Manoah like one which in those lewd times had not lost his acquaintance with God so soone as he heares the newes fals downe vpon his knees I doe not heare him call forth and addresse his seruants to all the coasts of heauen as the children of the Prophets did in the search of Elias to finde out the messenger but I see him rather look straight vp to that God which sent him My Lord I pray thee let that man of God come againe As a straight line is the shortest the neerest cut to any blessing is to goe by heauen As we may not sue to God and neglect meanes so we must sue to God for those meanes which we shall vse When I see the strength of Manoahs faith I maruell not that he had a Samson to his sonne he saw not the messenger hee heard not the errand hee examined not the circumstances yet now he takes thought not whether he shall haue a sonne but how hee shall order the sonne which he must haue and sues to God not for the son which as yet he had not but for the direction of gouerning him when he should be Zachariah heard the same message and crauing a signe lost that voice wherewith he craued it Manoah seeks no signe for the promise but counsell for himselfe and yet that Angell spake to Zachary himselfe this onely to the wife of Manoah that in the Temple like a glorious spirit this in the house or field like some Prophet or Traueller that to a Priest this to a Woman All good men haue not equall measures of faith The bodies of men haue not more differences of stature then their graces Credulity to men is faulty and dangerous but in the matters of God is the greatest vertue of a Christian Happy are they that haue not seene yet beleeued True faith takes all for granted yea for performed which is once promised He that before sent his Angell vnasked will much more send him againe vpon intreaty those heauenly messengers are ready both to obey their Maker and to relieue his children Neuer any man prayed for direction in his duties to God and was repulsed rather will God send an Angell from heauen to instruct vs then our good desires shall be frustrate Manoah prayed the Angell appeared againe not to him but to his wife It had been the shorter way to haue come first to the man whose prayers procured his presence But as Manoah went directly and immediatly to God so God comes mediately about to him and wil make her the meanes to beare the message to her husband who must beare him the sonne Both the blessing and the charge are chiefly meant to her It was a good care of Manoah when the Angell had giuen order to his wife alone for the gouerning of the childes diet to proffer himselfe to this charge How shall we order the child As both the Parents haue their part in the being of their childreÌ„ so should they haue in their educatioÌ„ it is both vnreasonable vnnatural in husbands to cast this burdeÌ„ vpon the weaker vessel alone it is no reason that she which alone hath had the pain of their birth should haue the pain of their breeding Though the charge be renued to the wife yet the speech is directed to the husbaÌ„d the act must be hers his must be the ouersight Let her obserue all I cammanded her The head must ouer-look the body it is the duty of the husband to be carefull that the wife doe her duty to God As yet Manoah saw nothing but the out-side of a man and therefore offers the Angell an answerable entertainement wherein there is at once Hospitality Thankfulnesse No man shall bring him good newes from God and goe away vnrecompenced How forward he is to feast him whom he tooke for a Prophet their feet should be so much more beautifull that bring vs newes of saluation by how much their errand is better That Manoah might learne to acknowledge God in this man he sets off the proffer of his thankfulnesse from
been so scrupulously carefull that be should eate no vnclean thing and shall we now consent to an heathenish match Now therefore they grauely indeuour to coole this intemperate heat of his passion with good counsell as those which well knew the inconueniences of an vnequall yoke corruption in religion alienation of affections distraction of thoughts conniuence at Idolatry death of zeale dangerous vnderminings and lastly an vnholy seed Who can blame them if they were vnwilling to call a Philistim daughter I wish Manoah could speake so loud that al our Israelites might heare him Is there neuer a woman among the daughters of thy brethren or among all Gods people that thou goest to take a wife of the vncircumcised Philistims If religion be any other then a cypher how dare we not regard it in our most important choyce Is she a faire Philistim Why is not this deformity of the soule more powerfull to disswade vs then the beauty of the face or of metall to allure vs To dote vpon a faire skinne when we see a Philistim vnder it is sensuall and brutish Affection is not more blinde then deafe In vaine doe the parents seeke to alter a young man not more strong in body then in will Though he cannot defend his desires yet he pursues them Get me her for she pleases me And although it must needs be a weake motion that can plead no reason but appetite yet the good Parents sith they cannot bow the affection of their sonne with perswasion dare not breake it with violence As it becomes not children to be forward in their choyce so parents may not be too peremptory in their deniall It is not safe for children to ouer-run parents in settling their affections nor for parents where the impediments are not very materiall to come short of their children when the affections are once setled The one is disobedience the other may be tyranny I know not whether I may excuse either Samson in making this sute or his parents in yeelding to it by a diuine despensation in both For on the one side whiles the Spirit of God notes that as yet his parents knew not this was of the Lord it may seeme that he knew it and it is likely he would know not impart it This alone was enough to winne yea to command his parents It is not mine eye onely but the counsell of God that leads me to his coyce The way to quarrell with the Philistims is to match with them If I follow mine affection mine affection followes God in this proiect Surely hee that commanded his Prophet afterwards to marry an harlot may haue appointed his Nazarite to marry with a Philistim On the other side whether it were of God permitting or allowing I finde not It might so be of God as all the euill in the City and then the interposition of Gods decree shall be no excuse of Samsons infirmity I would rather thinke that God meant onely to make a Treacle of a Viper and rather appointed to fetch good out of Samsons euill then to approue that for good in Samson which in it selfe was euill When Samson went on wooing hee might haue made the sluggards excuse There is a Lion in the way but he that could not be staid by perswasion will not by feare A Lion young wilde fierce hungry comes roaring vpon him when he had no weapon but his hand no fence but his strength the same prouidence that carried him to Timnah brought the Lion to him It hath been euer the fashion of God to exercise his Champions with some initiatory incounters Both Samson and Dauid must first fight with Lions then with Philistims he whose type they bore meets with that roaring Lion of the wildernesse in the very threshold of his publike charge The same hand that prepared a Lion for Samson hath proportionably matches for euery Christian God neuer giues strength but he imployes it Pouerty meets one like an armed man Infamy like some furious Mastiue comes flying in the face of another the wilde Bore out of the forrest or the bloudy Tyger of persecution sets vpoÌ„ one the brawling curs of hereticall prauity or contentious neighbourhood are ready to bait another and by all these meaner and brutish aduersaries will God fit vs for greater conflicts It is a pledge of our future victory ouer the spirituall Philistims if we can say my soule hath been among Lions Come forth now thou weake Christian and behold this preparatory battell of Samson Dost thou thinke God deales hardly with thee in matching thee so hard and calling thee forth to so many fraies What doost thou but repine at thine owne glory How shouldst thou be victorious without resistance If the Parents of Samson had now stood behind the hedge and seen his incounter they would haue taken no further care of matching their sonne with a Philistim For who that should see a strong Lion ramping vpon an vnarmed man would hope for his life and victory The beast came bristling vp his feareful mane wafting his raised stem his eyes sparkling with fury his mouth roaring out knels of his last passage brething death from his nostrils now reioyced at so faire a prey Surely if the Lion had had no other aduersary then him whom he saw he had not lost his hope but now he could not see that his maker was his enemy The Spirit of the Lord came vpoÌ„ Samson what is a beast in the hand of the creator He that strooke the Lions with the aw of Adam Noah Daniel subdued this rebllious beast to Samson what maruell is it if Samson now tore him as if it had been a young Kid If his bones had been brasse and his skinne plâ—â—es of yron all had bin one The right hand of the Lord bringeth mighty things to passe If that roaring Lyon that goes about continually seeking whom he may deuoure finde vs alone among the vineyards of the Philistims where is our hope Not in our heeles he is swifter then we not in our weapons we are naturally vnarmed not in our hands which are weake and languishing but in the Spirit of that God by whom we can doe all things if God fight in vs who can resist him There is a stronger Lion in vs then that against vs. Samson was not more valiant then modest he made no words of this great exploit the greatest performers euer make the least noyse He that works wonders alone could say See thou tell no man whereas those whose hands are most impotent are busiest of their tongues Great talkers shew that they desire onely to be thought eminent whereas the deepest waters are least heard But whiles hee concealed this euent from others hee pondred it in himselfe and when hee returned to Timnaâ—h went out of the way to see his dead Aduersary and could not but recall to himselfe â—is danger and deliuerance Heere the beast met me thus he fought thus I slew him The very dead
posterity of Beniamin dâ—generated that their Gibeah should be no lesse wicked then populous The first signe of a setled godlesnesse is that a Leuite is suffered to lye without doores If God had been in any of their houses his seruant had not been excluded Where no respect is giuen to Gods messengers there can be no Religion Gibeah was a second Sodome euen there also is another Lot which is therefore so much more hospitall to strangers because himselfe was a stranger The Oast as well as the Leuite is of Mount Ephraim Each man knowes best to commiserate that euill in others which himselfe hath passed thorow All that professe the Name of Christ are Countrymen and yet strangers here below How cheerefully should we entertaine each other when we meet in the Gibeah of this in hospitall world This good old man of Gibeah came home late from his worke in the fields The Sunne was set ere he gaue ouer And now seeing this man a stranger an Israelite a Leuite an Ephramite and that in his way to the house of God to take vp his lodging in the street hee proffers him the kindnesse of his house-roome Industrious spirits are the fittest receptacles of all good motions whereas those which giue themselues to idle and loose courses doe not care so much as for themselues I heare of but one man at his worke in all Gibeah the rest were quaffing and reuelling That one man ends his worke in a charitable entertainement the other end their play in a brutish beastlinesse and violence These villanies had learned both the actions and the language of the Sodomites One vncleane diuell was the prompter to both and this honest Ephramite had learnt of righteous Lot both to intreat and to proffer As a perplexed Mariner that in a storme must cast away something although precious so this good Oast rather will prostitute his daughter a virgin together with the concubine then this prodigious villany should be offered to a man much more to a man of God The detestation of a fouler sinne drew him to ouer-reach in the motion of a lesser which if it had been accepted how could he haue escaped the partnership of their vncleannesse and the guilt of his daughters rauishment No man can wash his hands of that sinne to which his will hath yeelded Bodily violence may be inoffensiue in the patient voluntary inclination to euill though out of feare can neuer be excusable yet behold this wickednesse is too little to satisfie these monsters Who would haue looked for so extreame abomination from the loynes of Iacob the wombe of Rachel the sonnes of Beniamin Could the very Iebusites their neighbors be euer accused of such vnnaturall outrage I am ashamed to say it Euen the worst Pagans were Saints to Israel What auailes it that they haue the Ark of God in Shilo while they haue Sodom in their streets that the law of God is in their fringes whiles the diuell is in their hearts Nothing but hell it selfe can yeeld a worse creature then a depraued Israelite the very meanes of his reformation are the fuel of his wickednesse Yet Lot sped so much better in Sodom then his Ephraimite did in Gibeah by how much more holy guests he entertained There the guests were Angels heere a sinfull man There the guests saued the oast here the oast could not saue the guest from burtish violence Those Sodomites were stricken with outward blindnes and defeated These Beniamites are onely blinded with lust and preuaile The Leuite comes forth perhaps his coat saued his person from this villany who now thinks himselfe wel that he may haue leaue to redeeme his own dishonour with his concubines If he had not loued her dearely he had neuer sought her so farre after so foule a sinne Yet now his hate of that vnnaturall wickednes ouercame his loue to her Shee is exposed to the furious lust of barbarous Ruffians and which he misdoubted not abuseth to death Oh the iust and euen course which the Almighty Iudge of the world holds in all his retribulations This woman had shamed the bed of a Leuit by her former wantonnesse she had thus far gone smoothly away with her sinne her father harboured her her husband forgaue her her owne heart found no cause to complaine because shee smarted not now when the world had forgotten her offence God cals her to reckoning and punishes her with her owne sinne She had voluntarily exposed her selfe to lust now is exposed forceably Adultery was her sin adultery was her death What smiles soeuer wickednesse casts vpon the heart whiles it sollicites it will owe vs a displeasure and proue it selfe a faithfull Debter The Leuite looked to finde her humbled with this violence not murdered and now indignation moues him to adde horrour to the fact Had not his heart been raysed vp with an excesse of desire to make the crime as odious as it was sinful his action could not be excuseÌ„ Those hands that might not touch a carkais now carue the corps of his own dead wife into morsels and send these tokens to all the Tribes of Israel that when they should see these gobbets of the body murdered the more they might detest the murderers Himselfe puts on cruelty to the dead that he might draw them to a iust reuenge of her death Actions nororiously villanous may iustly countenance an extraordinary meanes of prosecution Euery Israelite hath a part in a Leuites wrong No Tribe hath not his share in the carcasse and the reuenge The desolation of BENIMIN THese morsels could not chuse but cut the hearts of Israel with horror and compassion horror of the act and compassion of the sufferer and now their zeale drawes them together either for satisfaction or reuenge Who would not haue looked that the hands of Beniamin should haue been first vpon Gibeah and that they should haue readily sent the heads of the offenders for a second seruice after the gobbets of the concubine But now in stead of punishing the sinne they patronize the actors and will rather die in resisting iustice then liue and prosper in furthering it Surely Israel had one Tribe too many all Beniamin is turned into Gibeah the sons not of Beniamin but of Belial The abetting of euill is worse then the commission This may be vpon infirmity but that must be vpon resolution Easie punishment is too much fauour to sinne conniuence is much worse but the defence of it and that vnto bloud is intollerable Had not these men been both wicked and quarrellous they had not drawne their swords in so foule a cause Peaceable dispositions are hardly drawn to fight for innocence yet these Beniaminites as if they were in loue with villanie and out of charity with God will be the wilfull Champions of lewdnesse How can Gibeah repent them of that wickednesse which all Beiamin will make good in spight of their consciences Euen where sinne is suppressed it will rise but where it is
The two sons of Elimelech are swept away childlesse in the prime of their age and in stead of their seede they leaue their carcasses in Moab their wiues widdowes their mother childlesse and helplesse amongst Infidels in that age which most needed comfort How miserable doe wee now finde poore Naomi which is left destitute of her country her husband her children her friends and turned loose and solitary to the mercy of the world yet euen out of these hopeles ruins will God raise cōfort to his seruant The first good newes is that God hath visited his people with bread now therefore since her husband and sonnes were vnrecouerable she will try to recouer her countrey and kinred If we can haue the same conditions in Iudah that we haue in Moab we are no Israelites if wee returne not Whiles her husband and sonnes liued I heare no motion of retiring home now these her earthly stayes are remoued she thinks presently of remouing to her countrey Neither can we so heartily thinke of our home aboue whiles we are furnished with these worldly contentments when God strips vs of them straitwaies our minde is homeward Shee that came from Bethleem vnder the protection of an husband attended with her sonnes stored with substance resolues now to measure all that way alone Her aduersity had stript her of all but a good heart that remaines with her and beares vp her head in the deepest of her extremity True Christian fortitude wades thorow all euills and though we be vp to the chin yet keepes firme footing against the streame where this is the sex is not discerned neither is the quantity of the euill read in the face How well doth this courage become Israelites when wee are left comfortlesse in the midst of the Moab of this world to resolue the contempt of all dangers in the way to our home A contrarily nothing doth more mis-beseeme a Christian that his spirits should flagge with his estate and that any difficulty should make him despaire of attaining his best ends Goodnesse is of a winning quality wheresoeuer it is and euen amongst Infidels will make it selfe friends The good disposition of Naomi carries away the hearts of her daughters in law with her so as they are ready to forsake their kinred their countrey yea their owne mother for a stranger whose affinity died with her sonnes Those men are worse then Infidels and next to Diuels that hate the vertues of Gods Saints and could loue their persons well if they were not conscionable How earnestly doe these two daughters of Moab plead for their continuance with Naomi and how hardly is either of them disswaded from partaking of the misery of her society There are good natures euen among Infidels and such as for morall disposition and ciuill respects cannot be exceeded by the best Professors Who can suffer his heart to rest in those qualities which are common to them that are without God Naomi could not be so insensible of her owne good as not to know how much comfort shee might reape to the solitarinesse both of her voyage and her widdow-hood by the society of these two younger widdowes whose affections she had so well tried euen very partnership is a mitigation of euils yet so earnestly doth she disswade them from accompanying her as that shee could not haue said more if shee had thought their presence irkesome and burdenous Good dispositions loue not to pleasure themselues with the disaduantage of others and had rather be miserable alone then to draw in partners to their sorrow for the sight of anothers calamity doth rather double their owne and if themselues were free would affect them with compassion As contrarily ill minds care not how many companions they haue in misery nor how few consorts in good If themselues miscarry they could be content all the world were enwrapped with them in the same distresse I maruell not that Orpah is by this seasonable importunity perswaded to returne from a mother in law to a mother in nature from a toylesome iourney to rest from strangers to her kinred from an hopelesse condition to likelihoods of contentment A little intreaty will serue to moue nature to be good vnto it selfe Euery one is rather a Naomi to his owne soule to perswade it to stay still and inioy the delights of Moab rather then to hazard our entertainement in Bethleem Wil religion allow me this wild liberty of my actions this loose mirth these carnall pleasures Can I be a Christian and not liue sullenly None but a regenerate heart can choose rather to suffer aduersity with Gods people then to enioy the pleasures of sin for a season The one sister takes an vnwilling farewell and moistens her last kisses with many teares the other cannot be driuen backe but repells one intreaty with another Intreat me not to leaue thee for whither thou goest I will go where thou dwellest I wil dwel thy people shall be my people thy God where thou diest I wil die and there wil I be buried Ruth saw so much vpon ten yeeres triall in Naomi as was more worth then all Moah and in comparison whereof all worldly respects deserued nothing but contempt The next degree vnto goodnesse is the loue of goodnesse He is in a faire way to grace that can value it If shee had not been already a proselyte shee could not haue set this price vpon Naomies vertue Loue cannot be separated from a desire of fruition In vaine had Ruth protested her affection to Naomi if shee could haue turned her out to her iourney alone Loue to the Saints doth not more argue our interest in God then society argues the truth of our loue As some tight vessell that holds out against wind and water so did Ruth against all the powers of a mothers perswasions The impossibility of the comfort of marriage in following her which drew back her sister in law cannot moue her She hears her mother like a modest matrone cōtrary to the fashion of these times say I am too old to haue an husband and yet shee thinkes not on the contrary I am too yong to want an husband It should seeme the Moabites had learned this fashion of Israel to expect the brothers raising of seed to the deceased The widowhood age of Naomi cuts off that hope neither could Ruth then dreame of a Boaz that might aduance her It is no loue that cannot make vs willing to be miserable for those we affect The hollowest heart can be content to follow one that prospereth Aduersity is the only fornace of friendship If loue will not abide both fire and anuile it is but counterfeit so in our loue to God we doe but crake and vaunt in vaine if we cannot be willing to suffer for him But if any motiue might hope to speed that which was drawne from example was most likely Behold thy sister in law is gone backe vnto her people and to her gods returne thou after her
This one art-lesse perswasion hath preuailed more with the world then all the places of reason How many millions miscarry vpon this ground Thus did my fore-fathers Thus doe the most I am neither the first nor the last Doe any of the rulers Wee straight thinke that either safe or pardonable for which we can pleade a precedent This good woman hath more warrant for her resolution then anothers practice The mind can neuer be steady whiles it stands vpon others feete and till it be setled vpon such grounds of assurance that it will rather lead then follow and can say with Ioshua whatsoeuer become of the world I and my house will serue the Lord. If Naomi had not beene a person of eminent note no knowledge had beene taken at Bethleem of her returne Pouerty is euer obscure and those that haue little may goe and come without noise If the streetes of Bethleem had not before vsed to say There goes Noami they had not now asked Is not this Noami Shee that had lost all things but her name is willing to part with that also Call mee not Noami but call mee Marah Her humility cares little for a glorious name in a deiected estate Many a one would haue set faces vpon their want an in the bitternesse of their condition haue affected the name of beauty In all formes of good there are more that care to seeme then to be Naomi hates this hypocrisie since God hath humbled her desires not to be respected of men Those which are truely brought down make it not dainty that the world should thinke them so but are ready to be the first proclaimers of their owne vilenesse Naomi went full out of Bethleem to preuent want and now shee brings that want home with her which shee desired to auoid Our blindnesse oft-times carries vs into the perils we seeke to eschew God findes it best many times to crosse the likely proiects of his dearest children and to multiply those afflictions which thy feared fingle Ten yeeres haue turned Naomi into Marah What assurance is there of these earthly things whereof one houre may strip vs What man can say of the yeeres to come Thus I will be How iustly doe we contemne this vncertainty and looke vp to those riches that cannot but endure when heauen and earth are dissolued BOAZ and RVTH WHiles Elimelech shifted to Moab to auoid the famine Boaz abode still at Bethleem and continued rich and powerfull He staid at home and found that which Elimelech went to seek and missed The iudgement of famine doth not lightly extend it selfe to all Pestilence and the sword spare none but dearth commonly plagueth the meaner sort and balketh the mighty When BoaZ his store-house was empty his fields were full and maintained the name of Bethleem I do not heare Ruth stand vpō the termes of her better education or wealthy Parentage but now that God hath called her to want she scorns not to lay her hand vnto all homely seruices and thinks it no disparagement to finde her bread in other mens fields There is no harder lesson to a generous minde nor that more beseemes it then either to beare want or to preuent it Base spirits giue themselues ouer to idlenesse and misery and because they are crossed will sullenly perish That good woman hath not bin for nothing in the schoole of patience she hath learned obedience to a poore stepmother she was now a widdo past reach of any danger of correction besides that penury might seem to dispense with awe Euen children do easily learne to contemne the pouerty of their own Parents Yet hath she inured her selfe to obedience that she will not so much as go forth into the field to gleane without the leaue of her mother in law is no lesse obsequious to Marah then she was to Naomi What shall she say to those children that in the maine actions of their life forget they haue naturall Parents It is a shame to see that in meane families want of substance causeth want of duty and that children should thinke themselues priuiledged for vnreuerence because the Parent is poore Little do we know when we goe forth in the morning what God meanes to do with vs ere night There is a prouidence that attends on vs in all our waies guides vs insensibly to his owne ends That diuine hand leades Ruth blindfolded to the field of BoaZ That she meetes with his reapers fals vpon his land amongst al the fields of Bethleem it was no praise to her election but the gracious disposition of him in whom we moue His thoughts are aboue ours and doe so order our actions as we if we had known should haue wished No sooner is she come into the field but the reapers are friendly to her no sooner is Boaz come into his field but he inuites her to more bounty then she could haue desired now God begins to repay into her bosome her loue and duty to her mother in law Reuerence and louing respects to parents neuer yet went away vnrecompenced God will surely raise vp friends amongst strangers to those that haue been officious at home It was worth Ruthe's iourney from Moab to meet with such a man as BoaZ whom we find thrifty religious charitable Though he were rich yet he was not carelesse he comes into the field to ouersee his reapers Euen the best estate requires carefull managing of the owner He wanted not officers to take charge of his husbandry yet he had rather be his own witnesse After all the trust of others the Masters eye feeds the horse The Master of this great Houshold of the world giues vs an example of this care whose eye is in euery corner of this his large possessiō Not ciuility only but religion binds vs to good husbandry We are all stewards and what account can we giue to our Master if we neuer looke after our estate I doubt whether Boaz had bin so rich if he had not bin so frugall Yet was he not more thrifty then religious He comes not to his reapers but with a blessing in his mouth the Lord be with you as one that knew if he were with them and not the Lord his presence could auaile nothing All the businesse of the family speeds the better for the Masters benediction Those affaires are likely to succeed that take their beginning at God Charity was well matched with his religion without which good words are but hypocrites no sooner doth he heare the name of the Moabitesse but he secōds the kindnesse of his reapers and still he rises in his fauours First she may gleane in his field then shee may drinke of his vessels then she shall take her meale with his reapers and part of it from his own hand lastly his work-men must let fall sheaues for her gathering A Small thing helpes the needy an handfull of gleanings a lap-full of parched corne a draught of the seruants bottles a loose sheafe was
Elkanah haue wished Peninna barren and Anna fruitfull but if she should haue had both issue and loue she had bin proud and her riuall despised God knowes how to disperse his fauours so that euery one may haue cause both of thankfulnesse and humiliation whiles there is no one that hath all no one but hath some If enuy and contempt were not thus equally tempered some would be ouer hauty and others too miserable But now euery man sees that in himself which is worthy of contempt matter of emulation in others and contrarily sees what to pitty and dislike in the most eminent and what to applaud in himselfe and out of this contrariety arises a sweete meane of contentation The loue of Elkanah is so vnable to free Anna from the wrongs of her riuall that it procures them rather The vnfruitfulnesse of Anna had neuer with so much despight been laid in her dish if her husbands heart had been as barren of loue to her Enuy though it take aduantage of our weaknesses yet is euer raised vpon some grounds of happinesse in them whom it emulates it is euer an ill effect of a good cause If Abels sacrifice had not been accepted and if the acceptation of his sacrifice had not beene a blessing no enuy had followed vpon it There is no euill of another wherein it is fit to reioyce but his enuy and this is worthy of our ioy and thankfulnesse because it shewes vs the price of that good which we had and valued not The malignity of enuy is thus well answered when it is made the euill cause of a good effect to vs when God and our soules may gaine by anothers sin I doe not finde that Anna insulted vpon Peninna for the greater measure of her husbands loue as Peninna did vpon her for her fruitlesnesse Those that are truely gracious know how to receiue the blessings of God without contempt of them that want and haue learned to be thankfull without ouerlinesse Enuy when it is once conceiued in a malicious heart is like fire in billets of Iuniper which they say continues more yeeres then one Euery yeere was Anna thus vexed with her emulous partner and troubled both in her prayers and meale Amidst all their feastings she fed on nothing but her teares Some dispositions are lesse sensible and more carelesse of the despight and iniuries of others and can turne ouer vnkinde vsages with contempt By how much more tender the heart is so much more deeply is it euer affected with discourtesies As waxe receiues and retaines that impression which in the heard clay cannot be seene or as the eye feeles that more which the skin of the eye-lid could not complaine of Yet the husband of Anna as one that knew his duty labours by his loue to comfort her against these discontentments Why weepest thou Am not I better to thee then ten sonnes It is the weakenesse of good natures to giue so much aduantage to an enemy what would malice rather haue then the vexation of them whom it persecutes We cannot better please an aduersary then by hurting our selues This is no other then to humour enuy to serue the turne of those that maligne vs and to draw on that malice whereof we are weary whereas carlesnesse puts ill will out of countenance and makes it with-draw it selfe in a rage as that which doth but shame the author without the hurt of the patient In causlesse wrongs the best remedy is contempt She that could not finde comfort in the louing perswasions of her husband seekes at in her prayers she rises vp hungry from the feast and hies her to the Temple there she power out hers teares and supplications Whatsoeuer the complaint be here is the remedy There is one vniuersall receit for all euils prayer when all helpes fayle vs this remaines and whiles we haue an heart comforts it Here was not more bitternesse in the soule of Anna then feruency she did not onely weepe and pray but vow vnto God If God will giue her a sonne she will giue her sonne to God backe againe Euen nature it selfe had consecrated her sonne to God for he could not but be borne a Leuite But if his birth make him a Leuite her vow shall make him a Nazarite and dedicate his minority to the Tabernacle The way to obtaine any benefit is to deuote it in our hearts to the glory of that God of whom we aske it By this meanes shall God both pleasure his seruant and honour himselfe whereas if the scope of our desires be carnall we may be sure either to fayle of our suit or of a blessing ELY and ANNA OLd Ely sits on a stoole by one of the posts of the Tabernacle Where should the Priests of God be but in the Temple whether for action or for ouer-sight Their very presence keepes Gods House in order and the presence of God keepes their hearts in order It is oft found that those which are themselues conscionable are too forward to the censuring of others Good Ely because he markes the lips of Anna to moue without noyse chides her as drunken and vncharitably misconstrues her denotion It was a weake ground whereon to build so heauy a sentence If he had spoken too loud and incomposedly he might haue had some iust colour for this conceit but now to accuse her silence notwithstanding all the teares which he saw of drunkennesse it was a zealous breach of charity Some spirit would haue been enraged with so rash a censure When anger meets with griefe both turne into fury But this good woman had been iniured to reproches and besides did well see the reproofe arose from misprision and the misprision from zeale and therefore answers meekely as one that had rather satisfie then expostulate Nay my Lord but I am a woman troubled in spirit Ely may now learne charity of Anna If she had bin in that distemper whereof he accused her his iust reproofe had not bin so easily digested Guiltines is commonly clamorous and impatient whereas innocence is silent and carelesse of mis-resports It is naturall vnto to all men to wipe off from their name all aspersions of euill but none doe it with such violence as they which are faulty It is a signe the horse is galled that stirs too much when he is touched She that was censured for drunken censures drunkennesse more deeply then her reprouet Count not thiâ—e handmaid for a daughter of Belial The drunkards stâ—â—e begins in lawlesnesse proceeds in vnprofitablenesse ends in misery and all shut vp it the denomination of this pedegree A sonne of Belial If Anna had bin tainted with this sin she would haue denied it with more fauour and haue disclaimed it with an externiation What if I should haue bin merry with wine yet I might be deuout If I should haue ouerioyed in my sacrifice to God one cup of excesse had not bin so hainous now her freedome is seene in her seuerity Those which
the field to bee anointed should now bee sent for out of the Countrey into the Court and now hee perceiued God was making way for the execution of that which he purposed hee attends the issue in silence neither shall his hand faile to giue furtherance to the proiect of God He therefore sends his sonne laden with a Present to Saul The same God which called Dauid to the Court welcomes him thither His comelinesse valour and skill haue soone wonne him fauour in the eyes of Saul The giuer of all graces hath so placed his fauours that the greatest enemies of goodnesse shall see somewhat in the holiest men which they shall affect and for which they shall honour the persons of them whose vertues they dislike as contrarily the saints on earth see somwhat to loue euen in the worst creatures No doubt Dauid sung to his harpe his harp was not more sweet then his song was holy Those Psalmes alone had beene more powerfull to chase the euill spirit then the Musicke was to calme passions both together gaue ease to Saul and God gaue this effect to both because he would haue Saul traine vp his Successor This sacred Musick did not more dispell Satan then wanton Musick inuites him and more cheers him then vs He phyes and danceth at a filthy Song he sings at an obscure dance Our sinne is his best pastime whereas Psalmes and Hymnes and spirituall Songs are torment vnto the Tempter and Musick to the Angels in Heauen whose trade is to sing Alleluiahs in the Chore of glory DAVID and GOLIAH AFter the newes of the Philistims Army I heare no more mention of Sauls frenzy Whether the noise of Warre diuerted those thoughtfull passions or whether God for his peoples sake tooke off that euill spirit lest Israel might miscary vnder a franticke Gouernor Now Dauid hath leisure to returne to Bethleem The glory of the Court cannot transport him to ambitious vanity He had rather be his Fathers Shepherd then Sauls Armour-bearer All the magnificence and state which hee saw could not put his mouth out of the taste of a retyred simplicity yea rather hee loues his hooke the better since he saw the Court and now his brethren serue Saul in his stead A good heart hath learnt to frame it selfe vnto all conditions and can change estates without change of disposition rising and falling according to occasion The worldly mind can rise easily but when it is once vp knowes not how to descend either with patience or safety Forty dayes together had the Philistims and Israelites faced each other they pitched on two hills one in the sight of other nothing but a Valley was betwixt them Both stand vpon defence and aduantage If they had not meant to fight they had neuer drawne so neere and if they had beene eager of fight a Valley could not haue parted them Actions of hazard require deliberation not fury but discretion must be the guide of Warre So had Ioshua destroyed the Giantly Anakims out of the Land of Israel that yet some were left in Azzah Gath and Ashdod both to shew Israel what Aduersaries their forefathers found in Canaan and whom they mastered as also that God might winne glory to himselfe by these subsequent executions Of that race was Goliah whose heart was as high as his head his strength was answerable to his stature his weapons answerable to his strength his pride exceeded all Because he saw his head higher his armes stronger his sword and speare bigger his shield heauier then any Israelite hee defies the whole host and walking betweene the two Armies braues all Israel with a challenge Why are ye come out to set your battaile in aray Am not I a Philistim and you seruants to Saul Choose you a man for you and let him come downe to me giue me a man that we may fight together Carnall hearts are caried away with presumption of their owne abilities and not finding marches to themselues in outward appearance insult ouer the impotencie of inferiors and as those that can see no inuisible opposition promise themselues certainty of successe Insolence and selfe-confidence argues the heart to be nothing but a lumpe of proud flesh The first challenge of Duell that euer we finde came out of the mouth of an vncircumcised Philistim yet was that in open warre and tended to the sauing of many liues by aduenturing one or two and whosoeuer imitateth nay surpasseth him in challenge to priuate Duell in the attempt partaketh of his vncircumcision though he should ouercome and of his manner of punishment if in such priuate combats he cast away his life For of all such desperate prodigals we may say that their heads are cut off by their owne sword if not by their owne hand Wee cannot challenge men and not challenge God who iustly challengeth to himselfe both to take vengeance and to giue successe The more Goliah challenges and is vnanswered the more is he puft vp in the pride of his owne power And is there none of all Israel that will answer this champion otherwise then with his heeles Where is the courage of him that was higher then all Israel from the shoulders vpward The time was when Nahash the Ammonite had made that tyrannous demand of the right eyes of the Gileadites that Saul could aske vnasked What aileth the people to weepe and could hew his oxen in peeces to raise the spirits of Israel and now he stands still and sees the host turne their backe and neuer so much as aske what aileth the people to flie The time was when Saul flew forty thousand Philistims in one day and perhaps Caliah was in that discomfiture and now one Philistim is suffered by him to braue aâ—â—â—â—el forty dayes whence is this difference The Spirit of God the spirit of fortitude was now departed from him Saul was not more aboue himselfe when God was with him then he is below others now that he is left of God Valour is not meerely of nature Nature is euer like it selfe by this rule he that is once valiant should neuer turne coward But now wee see the greatest spirits inconstant and those which haue giuen good proofes of magnanimitie at other times haue bewrayed white liuers vnto their owne reproch He that is the God of hosts giues and takes away mens hearts at his pleasure Neither is it otherwise in our spirituall combats sometimes the same soule dare challenge all the powers of darknesse which otherwhiles giues ground to a temptation We haue no strength but what is giuen vs and if the author of all good gifts remit his hand for our humiliation either wee fight not or are foyled Dauid hath now lien long enough close amongst his flocke in the fields of Bethleem God sees a time to send him to the pichtfield of Israel Good old Ishai that was doubtlesse ioyfull to thinke that he had afforded three sonnes to the warres of his King is no lesse carefull of their welfare and
one man slue all those thousands at a blow It was enough for the puissant King of Israel to follow the chase and to kill them whom Dauid had put to flight yet he that could lend his clothes and his armour to this exploit cannot abide to part with the honour of it to him that hath earned it so dearly The holy Songs of Dauid had not more quieted his spirits before then now the thankfull Song of the Israelitish women vexed him One little Dittie of Saul hath slaine his thousand and Dauid his ten thousand sung vnto the Timbrels of Israel fetcht againe that euill spirit which Dauids Musicke had expelled Saul needed not the torment of a worse spirit then Enuie Oh the vnreasonablenesse of this wicked passion The women gaue Saul more and Dauid lesse then he deserued For Saul alone could not kill a thousand and Dauid in that one act of killing Goliah slue in effect all the Philistims that were slaine that day and yet because they giue more to Dauid then to himselfe he that should haue endited begun that Song of thankfulnesse repines and growes now as mad with enuy as he was before with griefe Truth and Iustice are no protection against Malice Enuie is blind to all obiects saue other mens happinesse If the eyes of men could bee contained within their owne bounds and not roue forth into comparisons there could be no place for this vicious affection but when they haue once taken this lawlesse scope to themselues they lose the knowledge of home and care onely to be employed abroad in their owne torment Neuer was Sauls brest so fit a lodging for the euill spirit as now that it is drest vp with enuy It is as impossible that Hell should bee free from Deuils as a malicious heart Now doth the franticke King of Israel renew his old fits and walkes and talkes distractedly He was mad with Dauid and who but Dauid must be called to allay his madnesse Such as Dauids wisedome was he could not but know the termes wherein he stood with Saul yet in lieu of the harsh and discordous notes of his masters enuy he returnes pleasing Musicke vnto him He can neuer bee good Courtier nor good man that hath not learned to repay if not iniuries with thankes yet euill with good Whiles there was a Harpe in Dauids hand there was a Speare in Sauls wherewith he threatens death as the recompence of that sweet melodie He said I will smite Dauid through to the wall It is well for the innocent that wicked men cannot keep their owne counsell God fetcheth their thoughts out of their mouthes or their countenance for a seasonable preuention which else might proceed to secret execution It was time for Dauid to withdraw himselfe his obedience did not tye him to bee the marke of a furious master hee might ease Saul with his musicke with his blood hee might not Twice therefore doth he auoid the Presence not the Court not the Seruice of Saul One would haue thought rather that Dauid should haue beene affraid of Saul because the Deuill was so strong with him then that Saul should be affraid of Dauid because the Lord was with him yet we find all the feare in Saul of Dauid none in Dauid of Saul Hatred and feare are ordinary companions Dauid had wisedome and faith to dispell his feares Saul had nothing but infidelity and deiected selfe-condemned distempred thoughts which must needs nourish them yet Saul could not feare any hurt from Dauid whom he found so loyall and seruiceable Hee feares onely too much good vnto Dauid and the enuious feare is much more then the distrustfull now Dauids presence begins to be more displeasing then his Musicke was sweet Despight it selfe had rather preferre him to a remote dignity then endure him a neerer attendant This promotion encreaseth Dauids honour and loue and this loue and honour aggrauates Sauls hatred and feare Sauls madnesse hath not bereaued him of his craft For perceiuing how great Dauid was growne in the reputation of Israel he dares not offer any personall or direct violence to him but hires him into the iawes of a supposed death by no lesse price then his eldest Daughter Behold mine eldest daughter Merab her will I giue thee to wife onely be a valiant Sonne to me and fight the Lords Battels Could euer man speak more graciously more holily What could bee more graciously offered by a King then his eldest Daughter What care could be more holy then of the Lords battels yet neuer did Saul intend so much mischiefe to Dauid or so much vnfaithfulnesse to God as when he spake thus There is neuer so much danger of the false-hearted as when they make the fairest weather Sauls Speare bad Dauid be gone but his plausible words inuite him to danger This honour was due to Dauid before vpon the compact of his victory yet he that twice inquired into the reward of that enterprize before he vndertooke it neuer demanded it after that atchieuement neither had Saul the iustice to offer it as a recompence of so noble an exploit but as a snare to an enuied victory Charitie suspects not Dauid construes that as an effect and argument of his Masters loue which was no other but a child of Enuy but a plot of mischiefe and though he knew his owne desert and the Iustice of his claime to Merab yet hee in a sincere humilitie disparageth himselfe and his Parentage with a who am I As it was not the purpose of this modestie in Dauid to reiect but to sollicit the proffered fauour of Saul so was it not in the power of this bashfull humiliation to turne backe the edge of so keene an enuy It helpes not that Dauid makes himselfe meane whiles others magnifie his worth Whatsoeuer the colour was Saul meant nothing to Dauid but danger and death and since all those Battels will not effect that which he desired himselfe will not effect that which hee promised If hee cannot kill Dauid he will disgrace him Dauids honour was Sauls disease It was not likely therefore that Saul would adde vnto that honour whereof he was so sicke already Merab is giuen vnto another neither doe I heare Dauid complaine of so manifest an iniustice He knew that the God whose battels he fought had prouided a due reward of his patience If Merab faile God hath a Michal in store for him she is in loue with Dauid his comelinesse and valour haue so wonne her heart that she now emulates the affection of her Brother Ionathan If she be the yonger Sister yet she is more affectionate Saul is glad of the newes his Daughter could neuer liue to doe him better seruice then to be a new snare to his Aduersarie Shee shall bee therefore sacrificed to his enuie and her honest and sincere loue shall bee made a bait for her worthy and innocent Husband I will giue him her that shee may be a snare vnto him that the hand of the
fore-seeing that which hee should not bee able to auoid Foolish men giue away their soules for nothing The itch of impertinent and vnprofitable knowledge hath beene the hereditary disease of the sonnes of Adam Eue How many haue perished to know that which hath procured their perishing How ambitious should wee bee to know those things the knowledge whereof is eternall Life Many a lewd Office are they put to which serue wicked Masters one while Sauls seruants are set to kill innocent Dauid another while to shed the bloud of Gods Priests and now they must goe seeke for a Witch It is no small happinesse to attend them from whom we may receiue precepts and examples of vertue Had Saul beene good hee had needed no disguise Honest actions neuer shame the doers Now that hee goeth about a sinfull businesse hee changeth himselfe hee seekes the shelter of the night hee takes but two followers with him It is true that if Saul had come in the port of a King the Witch had as much dissembled her condition as now hee dissembleth his yet it was not onely desire to speed but guiltinesse that thus altered his habit such is the power of conscience that euen those who are most affected to euill yet are ashamed to be thought such as they desire to be Saul needed another face to fit that tongue which should say Coniecture to me by the familiar spirit and bring me vp whom I shall name vnto thee An obdurate heart can giue way to any thing NOTVVITHSTANDING the peremptory edict of Saul there are still Witches in Israel Neither good Lawes nor carefull executions can purge the Church from Malefactors There will still bee some that will ieopard their heads vpon the grossest sinnes No Garden can be so curiously tended that there should not bee one Weed left in it Yet so farre can good Statutes and due inflictions of punishment vpon offenders preuaile that mischieuous persons are glad to pull in their heads and dare not doe ill but in disguise and darknesse It is no small aduantage of Iustice that it affrights sinne if it cannot be expelled As contrarily wofull is the condition of that place where is a publike profession of wickednesse This Witch was no lesse crafty than wicked shee had before as is like bribed Officers to escape inditement lurke in secrecy and now shee will not worke her feares without securitie her suspition proiects the worst Wherefore seekest thou to take wee in a snare to cause mee to dye Oh vaine Sorceresse that could bee wary us auoid the punishment of Saul carelesse to auoid the iudgment of God Could wee fore-thinke what our sinne would cost vs wee durst not but be innocent This is a good and seasonable answer for vs to make vnto Satan when hee sollicites vs to euill wherefore seekest thou to take mee in a snare to cause mee to dye Nothing is more sure than this intention in the tempter than this euent in the issue Oh that wee could but so much feare the eternall paines as wee doe the temporary and bee but so carefull to saue our soules from torment as our bodies No sooner hath Saul sworne her safetie than shee addresseth her to her Sorcery Hope of impunitie drawes on sinne with boldnesse were it not for the delusions of false promises Satan should haue no Clients Could Saul be so ignorant as to thinke that Magick had power ouer Gods deceased Saints to rayse them vp yea to call them downe from their rest Time was when Saul was among the Prophets And yet now that he is in the impure lodge of Deuils how senselesse hee is to say Bring me vp Samuel It is no rare thing to lose euen our wit and iudgement together with graces How iustly are they giuen ouer to fottishnesse that haue giuen themselue ouer to sinne The Sorceresse it seemes exercising her coniurations in a roome apart is informed by her Familiar who it was that set her on worke shee can therefore finde time in the midst of her Exorcismes to binde the assurance of her owne safetie by expostulation She cryed with a loud voyce why hast thou deceiued mee for thou art Saul The very name of Saul was an accusation Yet is he so farre from striking his brest that doubting lest this feare of the Witch should interrupt the desired worke hee encourages her whom hee should haue condemned Be not afraid Hee that had more cause to feare for his owne sake in an expectation of iust iudgment cheeres vp her that feared nothing but himselfe How ill doth it become vs to giue that counsell to others whereof wee haue more neede and vse in our owne persons As one that had more care to satisfie his curiositie than her suspicion hee askes what sawest thou Who would not haue looked that Sauls haire should haue stared on his head to heare of a spirit raised His sinne hath so hardened him that hee rather pleases himselfe in it which hath nothing in it but horror So farre is Satan content to descend to the seruice of his seruants that hee will approue his fained obedience to their very outward sences What forme is so glorious that hee either cannot or dare not vndertake Here Gods ascend out of the Earth Else-where Satan transformes him into an Angell of light What wonder is it that his wicked Instruments appeare like Saints in their hypocriticall dissimulation if wee will bee iudging by the appearance wee shall bee sure to erre No eye could distinguish betwixt the true Samuell and a false spirit Saul who was well worthy to bee deceiued seeing those gray haires and that Mantle inclines himselfe to the ground and bowes himselfe He that would not worship God in Samuel aliue now worships Samuel in Satan and no maruell Satan was now become his refuge in steed of God his vrim was darknesse his Prophet a Ghost Euery one that consults with Satan worships him though hee bow not neither doth that euill spirit desire any other reuerence than to be sought to How cunningly doth Satan resemble not onely the habit and gesture but the language of Samuel Wherefore hast thou disquieted me and wherefore dost thou aske of mee seeing the Lord is gone from thee and is thine enemy Nothing 〈…〉 pleasing to that euill one than to be solicited yet in the person of Samuel hee can say Why hast thou disquitted wâ—â—e Had not the Lord beene gone from Saul hee had neuer coâ—ne to the Deuillish Oracle of Endor and yet the counterfetting spirit can say Why dost thou arke of 〈◊〉 seeing the Lord is gone from thee Satan cares not how little hee is knowne to bee himselfe he loues to passe vnder any sonne rather than his owne The more holy the person is the more carefully doth Satan act him that by his stale hee may ensnare vs. In euery motion it is good to try the spirits whether they be of God Good words are no meanes to distinguish a Prophet from a Deuill
Samuel himselfe whiles hee was aliue could not haue spoken more grauely more seuerely more diuinely than this euill ghost For the Lord will rent thy Kingdome out of thy hand and giue it to thy neighbour Dauid because thou obeyedst not the voyce of the Lord not executedst his fierce wrath vpon the Amalekites therefore hath the Lord done this vnto thee this day When the Deuill himselfe puts on grauity and religion who can maruell at the hypocrisie of men Well may lewd men bee good Preachers when Satan himselfe can play the Prophet Where are those Ignorants that thinke charitably of charmes and spells because they finde nothing in them but good words What Prophet could speake better words than this Deuill in Samuels Mantle Neither is there at any time so much danger of that euill spirit as when hee speakes best I could wonder to heare Satan preach thus prophetically if I did not know that as hee was once a good Angell so hee can still act what hee was Whiles Saul was in consultation of sparing Agag wee shall neuer finde that Satan would lay any blocke in his way Yea then hee was a prompt Orator to induce him into that sinne now that it is past and gone hee can lade Saul with fearefull denunciations of iudgement Till wee haue sinned Satan is a parasite when wee haue sinned hee is a Tyrant What cares hee to flatter any more when hee hath what hee would Now his onely worke is to terrifie and confound that hee may enioy what he hath wonne How much better is it seruing that Master who when wee are most deiected with the conscience of euill heartens vs with inward comfort and speakes peace to the soule in the midst of tumult Ziklag spoyled and reuenged HAd not the King of the Philistims sent Dauid away early his Wiues and his people and substance which hee left at Ziklag had beene vtterly lost Now Achish did not more pleasure Dauid in his entertainment than in his dismission Saul was not Dauids enemy more in the persecution of his person than in the forbearance of Gods enemies Behold thus late doth Dauid feele the smart of Sauls sinne in sparing the Amalekites who if Gods sentence had beene duly executed had not now suruiued to annoy this parcell of Israel As in spirituall respects our sinnes are alwayes hurtfull to our selues so in temporall oft-times preiudiciall to posteritie A wicked man deserues ill of those hee neuer liued to see I cannot maruell at the Amalekites assault made vpon the Israelites of Ziklag I cannot but maruell at their clemencie how iust it was that while Dauid would giue aid to the enemies of the Church against Israel the enemies of the Church should rise against Dauid in his peculiar charge of Israel But whilst Dauid rouing against the Amalekites not many dayes before left neither man nor woman aliue how strange is it that the Amalekites inuading and surprizing Ziklag in reuenge kill neither man nor woman Shall wee say that mercy is fled from the brests of Israelites and rests in Heathens Or shall wee rather ascribe this to the gracious restraint of God who hauing designed Amalek to the slaughter of Israel and not Israel to the slaughter of Amalek moued the hand of Israel and held the hands of Amalek This was that alone that made the Heathens take vp with an vn-bloudy reuenge burning only the wâ—â—es and leading away the persons Israel crossed the reuealed will of God insparing Amalek Amalek fulfils the secret will of God in sparing Israel It was still the lot of Amalek to take Israel at all aduantages vpon their first comming out of Egypt when they were weary weake and vnarmed then did Amalek assault them And now when one part of Israel was in the field against the Philistians another was gone with the Philistims against Israel the Amalekites set vpon the Coasts of both and goes away laded with the spoile No other is to bee exspected of our spirituall Aduersaries who are euer readiest to assayle when wee are the vnreadiest to defend It was a wofull spectacle for Dauid and his Souldiers vpon their returne to find mines and ashes in stood of houses and in steed of their Families solitude Their Citie was vanished into smoke their housholds into captiuitie neither could they know whom to accuse or where to enquire for redresse whiles they made account that their home should recompence their tedious iourney with comfort the miserable desolation of their home doubles the discomfort of their iourney what remained there but teares and lamentations They lifted vp their voyces and wept till they could weepe no more Heere was plentie of nothing but misery and sorrow The heart of euery Israelite was brim full of griefe Dauids ranne ouer for besides that his crosse was the same with theirs all theirs was his alone each man looke on his fellow as a partner of affliction but euery one lookt vpon Dauid as the cause of all their affliction and as common displeasure is neuer but fruitfull of reuenge they all agree to stone him as the Author of their vndoing whom they followed all this while as the hopefull meanes of their aduacements Now Dauids losse is his least griefe neither as if euery thing had conspired to torment him can hee looke besides the aggrauation of his sorrow and danger Saul and his Souldiers had hunted him out of Israel the Philistim Courtiers had hunted him from the fauour of Achish the Amalekites spoyled him in Ziklag yet all these are easie aduersaries in comparison of his owne his owne followers are so far from pittying his participation of the losse that they are ready to kill him because they are miserable with him Oh the many and grieuous perplexities of the man after Gods owne heart If all his traine had ioyned their best helpes for the mitigation of his griefe their Cordials had beene too weake but now the vexation that arises from their fury and malice drowneth the sence of their losse and were enough to distract the most resolute heart why should it bee strange to vs that wee meete with hard tryalls when wee see the deare Annoynted of God thus plunged into euils What should the distressed sonne of Ishai now doe Whither should hee thinke to turne him to goe backe to Israel hee durst not to goe to Achish hee might not to abide amonst those waste heapes hee could not or if there might haue beene harbor in those burnt wals yet there could bee no safety to remayne with those mutinous spirits But Dauid comforted himselfe in the Lord his God oh happie and sure refuge of a faithfull soule The earth yeelded him nothing but matter of disconsolation and heauinesse hee lifts his eyes aboue the hils whence commeth his saluation It is no maruell that God remembreth Dauid in all his troubles since Dauid in all his troubles did thus remember his God hee knew that though no mortall eye of reason or sence could discerne any euasion
the execution of that royall word Hee shall bee the Bayliffe of this great Husbandry of his Master MEPHIBOSHETH The Land of Saul how euer forfeited shall know no other Master than Sauls Grand-child As yet Sauls seruant had sped better than his sonne I reade of twentie seruants of Ziba none of Mephibosheth Earthly possessions doe not alwaies admit of equall diuisions The Wheele is now turned vp Mephibosheth is a Prince Ziba is his Officer I cannot but pittie the condition of this good sonne of Ionathan Into ill hands did honest Mephibosheth fall first of a carelesse Nurse then of a trecherous seruant Shee maymed his body hee would haue ouerthrowne his estate After some yeeres of ey-seruice to Mephibosheth wicked Ziba intends to giue him a worse fall than his Nurse Neuer any Court was free from Detractors from Delators who if they see a man to be a Creeple that hee cannot goe to speake for himselfe will bee telling Tales of him in the eares of great such an one was this perfidious Ziba who taking the opportunitie of Dauids flight from his sonne Absolom followes him with a faire present and a false Tale accusing his impotent Master of a soule and trayterous ingratitude labouring to treade vpon his lame Lord to rayse himselfe to honour True-hearted Mephibosheth had as good a will as the best if hee could haue commanded legs hee had not beene left behind Dauid now that hee cannot goe with him hee will not bee well without him and therefore puts himselfe to a wilfull and sullen penance for the absence and danger of his King hee will not so much as put on cleane clothes for the time as hee that could not haue any ioy in himselfe for the want of his Lord Dauid Vnconscionable Miscreants care not how they collogue whom they slander for a priuate aduantage Lewd Ziba comes with a Gift in his hand and a smooth Tale in his mouth Oh Sir you thought you had a Ionathan at home but you will finde a Saul It were pittie but hee should be set at your Table that would sit in your Throne you thought Sauls Land would haue contented Mephibosheth but hee would haue all yours though hee bee lame yet hee would bee climbing would you haue thought that this Creeple could be plotting for your Kingdome now that you are but gone aside Ishbosheth will neuer dye while Mephibosheth liues How did hee now forget his impotence and raysed vp his spirits in hope of a day and durst say that now the time was come wherein the Crowne should reuert to Sauls true Heire Oh Viper if a Serpent bite in secret when hee is not charmed no better is a Slanderer Honest Mephibosheth in good manners made a dead Dogge of himselfe when Dauid offered him the fauour of his board but Ziba would make him a very Dogge indeed an ill natur'd Curre that when Dauid did thus kindly feede him at his owne Table would not onely bite his fingers but flye at his throat But what shall wee say to this Neither earthly Souereigntie nor holinesse can exempt men from humane infirmitie Wise and good Dauid hath now but one eare and that mis-led with credulitie His Charitie in beleeuing Ziba makes him vncharitable in distrustâ—ng in censuring Mephibosheth The Detractor hath not only sudden credit giuen him but Sauls Land Ionathans Sonne hath lost vnheard that inheritance which was giuen him vnsought Heare-say is no safe ground of any iudgement Ziba slaunders Dauid beleeues Mephibosheth suffers Lies shall not alwayes prosper God will not abide the truth to bee euer oppressed At last Ionathans lame Sonne shall bee found as sound in heart as lame in his body Hee whose Soule was like his Father Ionathans Soule whose bodie was like to his Grand-father Sauls Soule meets Dauid as it was high time vpon his returne bestirs his tongue to discharge himselfe of so foule a slander The more horrible the crime had beene the more villanous was the vnlust suggestion of it and the more necessary was a iust Apologie Sweetly therefore and yet passionately doth hee labour to greaten Dauids fauours to him his owne obligations and vilenesse shewing himselfe more affected with his wrong than with his losse wel-comming Dauid home with a thankfull neglect of himselfe as not caring that Ziba had his substance now that hee had his King Dauid is satisfied Mephibosheth restored to fauour and Landes here are two kind hearts well met Dauid is full of satisfaction from Mephibosheth Mephibosheth runnes ouer with ioy in Dauid Dauid like a gracious King giues Mephibosheth as before Sauls Lands to halues with Ziba Mephibosheth like a King giues all to Ziba for ioy that God had giuen him Dauid All had beene well if Ziba had fared worse Pardon mee O holy and glorious Soule of a Prophet of a King after Gods owne heart I must needs blame thee for mercie A fault that the best and most generous natures are most subiect to It is pittie that so good a thing should doe hurt yet wee finde that the best misused is most dangerous Who should bee the patterne of Kings but the King of God Mercie is the goodliest Flower in his Crowne much more in theirs but with a difference Gods mercie is infinite theirs limited hee sayes I will haue mercy on whom I will they must say I will haue mercie on whom I should And yet hee for all his infinite mercie hath vessels of wrath so must they of whom his Iustice hath said Thine eye shall not spare them A good man is pitifull to his beast shall bee therefore make much of Toades and Snakes Oh that Ziba should goe away with any Possession saue of shame and sorrow that hee should bee coupled with a Mephibosheth in a partnership of Estates Oh that Dauid had changed the word a little A diuision was due here indeed but of Siba's eares from his head or his head from his shoulders for going about so maliciously to deuide Dauid from the Sonne of Ionathan An Eye for an Eye was Gods Rule If that had beene true which Ziba suggested against Mephibosheth hee had beene worthy to lose his head with his Lands being false it had beene but reason Ziba should haue changed heads with Mephibosheth Had not holy Dauid himselfe beene so stung with venemous tongues that hee cryes out in the bitternesse of his soule What reward shall bee giuen thee O thou false tongue euen sharpe Arrowes with hotte burning coles He that was so sensible of himselfe in Doegs wrong doth he feele so little of Mephibosheth in Zibaes Are these the Arrowes of Dauids Quiuer are these his hot burning coles Thou and ZIBA diuide He that had said their tongue is a sharp sword now that the Sword of iust reuenge is in his hand is this the blow he giues Diuide the Possession I know not whether excesse or want of mercy may proue most dangerous in the great the one discourage good intentions with feare the other may encourage
than the delicate Bed of her whom he thought as honest as he knew faire The Arke saith hee and Israel and Iudah dwell in Tents and my Lord Ioab and the Seruants of my Lord abide in the open Fields shall I then goe into my house to eat and drinke and lye with my Wife by thy life and by the life of thy soule I will not doe this thing Who can but bee astonished at this change to see a Souldier austere and a Prophet wanton And how doth that Souldiers austeritie shame the Prophets wantonnesse Oh zealous and mortified Soule worthy of a more faithfull Wife of a more iust Master how didst thou ouer-looke all base sensuality and hatedst to bee happy alone Warre and Lust had wont to bee reputed friends thy brest is not more full of courage than chastity and is so farre from wandring after forbidden pleasures that it refuseth lawfull There is a time to laugh and a time to mourne a time to embrace and a time to bee farre from embracing euen the best actions are not alwayes seasonable much lesse the indifferent Hee that euer takes libertie to doe what hee may shall offend no lesse than hee that sometimes takes libertie to doe what hee may not If any thing the Arke of GOD is fittest to leade our times according as that is eyther distressed or prospereth should wee frame our mirth or mourning To dwell in seeled Houses whiles the Temple lyes waste is the ground of Gods iust quarrell How shall wee sing a Song of the Lord in a strange Land If I forget thee O Ierusalem let my right hand forget her cunning If I doe not remember thee let my tongue cleaue to the roofe of my mouth yea if I preferre not Hierusalem to my chiefe ioy As euery man is a limme of the Communitie so must hee bee affected with the estate of the vniuersall bodie whether healthfull or languishing It did not more aggrauate Dauids sinne that whiles the Arke and Israel was in hazard and distresse hee could finde time to loose the reines to wanton desires and actions than it magnifies the religious zeale of Vriah that hee abandons comfort till he see the Arke and Israel victorious Common dangers or calamities must like the rapt motion carrie our hearts contrarie to the wayes of our priuate occasions He that cannot bee moued with words shall bee tried with Wine Vriah had equally protested against feasting at home and societie with his wife To the one the authoritie of a King forceth him abroad in hope that the excesse thereof shall force him to the other It is like that holy Captaine intended onely to yeeld so much obedience as might consist with his course of austeritie But Wine is a mocker when it goes plausibly in no man can imagine how it will rage and tyrannize hee that receiues that Traytour within his gates shall too late complaine of surprizall Like vnto that ill spirit it insinuates sweetly but in the end it bytes like a Serpent and hurts like a Cockatrice Euen good Vriah is made drunke the holiest soule may be ouer-taken It is hard gaine-saying where a King beginnes an health to a subiect Where oh where will this wickednesse end Dauid will now procure the sinne of another to hide his owne Vriahs drunkennesse is more Dauids offence than his It is weakly yeelded to of the one which was wilfully intended of the other The one was as the Sinner the other as the Tempter Had not Dauid knowne that Wine was an inducement to Lust hee had spared those superfluous Cups Experience had taught him that the eye debauched with Wine will looke vpon strange women The Drunkard may bee any thing saue good Yet in this the ayme failed Grace is stronger than Wine Whiles that with-holdes in vaine shall the fury of the Grape attempt to carry Vriah to his owne Bed Sober Dauid is now worse than drunken Vriah Had not the King of Israel beene more intoxicate with sinne than Vriah with drinke hee had not in a sober intemperance climbed vp into that Bed which the drunken temperance of Vriah refused If Dauid had bin but himselfe how had he loued how had he honoured this honest and religious zeale in his so faithfull Seruant whom now he cruelly seekes to reward with death That fact which Wine cannot hide the Sword shall Vriah shall beare his owne Mittimus vnto Ioab Put yee Vriah in the fore-front of the strength of the Battle and recule backe frō him that he may be smitten and dye What is becomne of thee O thou good spirit that hadst woont to guide thy chosen Seruant in his former wayes Is not this the man whom we lately saw so heart smitten for but cutting off the lap of the Garment of a Wicked Master that is now thus lauish of the bloud of a gracious and well-deseruing Seruant Could it be likely that so worthy a Captaine could fall alone Could Dauid haue expiated this sinne with his owne bloud it had beene but well spent but to couer his sinne with the innocent bloud of others was a crime aboue astonishment Oh the deepe deceitfulnesse of sinne If the Deuill should haue comne to Dauid in the most louely forme of Bathsheba her selfe and at the first should haue directly and in termes solicited him to murder his best Seruant I doubt not but hee would haue spat scorne in that face on which hee should otherwise haue doted now by many cunning windings Satan rises vp to that tentation and preuailes that shall bee done for a colour of guiltinesse whereof the foule would haue hated to bee immediately guiltie Euen those that finde a iust horror in leaping downe from some high Tower yet may bee perswaded to descend by stayres to the bottome Hee knowes not where he shall stay that hath willingly flipt into a knowne wickednesse How many doth an eminent offender draw with him into euill It could not bee but that diuers of the Attendants both of Dauid and Bathsheba must bee conscious to that adulterie Great mens sinnes are seldome secret And now Ioab must be fetcht in as accessary to the murder How must this example needs harden Ioab against the conscience of Abners bloud Whiles he cannot but thinke Dauid cannot auenge that in mee which he acteth himselfe Honour is pretended to poore Vriah death is meant This man was one of the Worthies of Dauid their courage sought glorie in the difficultest exploits That reputation had neuer beene purchased without attempts of equall danger Had not the Leader and Followers of Vriah beene more treacherours than his Enimies were strong hee had come off with Victory Now hee was not the first or last that perished by his friends Dauid hath forgotten that himselfe was in like sort betrayed in his Masters intention vpon the dowrie of the Philistims-fore-skinnes I feare to aske Who euer noted so foule a plot in Dauids reiected Predecessour Vriah must be the Messenger of his owne death Ioab must be
perhaps doth not let downe this nourishing liquour so freely so easily Euen so small a variety â—â—fresâ—eth a weake Infant Neither will there perhaps want some palâ—tes which wil finde a more quick pleasing relish in this fresher sustenaÌ„ce these I thought good to please with a taste ere they come to sate themselues with a full Meale of this diuine nourishment in emulation of the good Scribe that brings forth both olde and new If it please God to inable my life and opportunities I hope at last to present his Church with the last seruice of the Historie of either Page wherein my Joy and my Crowne shall bee the edification of many Jn the meane time I dedicate this part vnto your Name whom J haue so much cause to obserue and honour The blessing of that God whose Church you haue euer made your chiefe Client bee still vpon your head and that honorable Societie which reioyces in so worthy a Leader To it and your selfe J shall be euer as I haue cause humbly and vnfainedly deuoted IOS HALL Contemplations THE ANGELL AND ZACHARIE WHen things are at the worst then God beginnes a change The state of the Iewish Church was extremly corrupted immediately before the newes of the Gospell yet as bad as it was not onely the Priesthood but the courses of attendance continued euen from Dauids time till Christs It is a desperately depraued condition of a Church where no good orders are left Iudea passed many troubles many alterations yet this orderly combination endured aboue an eleuen hundred yeares A setled good will not easily be defeated but in the change of persons will remayne vnchanged and if it be forced to giue way leaues memorable footsteps behinde it If Dauid fore-saw the perpetuation of this holy Ordinance how much did he reioyce in the knowledge of it who would not bee glad to doe good on condition that it may so long out-liue him The successiue turnes of the Legall ministration held on in a Line neuer interrupted Euen in a forlorne and miserable Church there may bee a personall succession How little were the Iewes better for this when they had lost the Vrim and Thummim sinceritie of Doctrine and Manners This stayed with them euen whiles they and their Sonnes crucified Christ What is more ordinary than wicked Sonnes of holy Parents It is the succession of Truth and Holinesse that makes or institutes a Church what euer become of the persons Neuer times were so barren as not to yeeld some good The greatest dearth affoords some few good Eares to the Gleaners Christ would not haue come into the World but hee would haue some faithfull to entertayne him Hee that had the disposing of all times and men would cast some holy ones into his owne times There had bin no equalitie that all should either ouer-run or follow him and none attend him Zachary and Elizabeth are iust both of Aarons bloud and Iohn Baptist of theirs whence should an holy Seede spring if not of the Loynes of Leui It is not in the power of Parents to traduce Holinesse to their Children It is the blessing of God that feoffes them in the vertues of their Parents as they feoffe them in their sinnes There is no certaintie but there is likelyhood of an holy Generation when the Parents are such Elizabeth was iust as well as Zachary that the fore-runner of a Sauiour might bee holy on both sides If the stocke and the griffe bee not both good there is much danger of the fruit It is an happy match when the Husband and the Wife are one not only in themselues but in God not more in flesh than in the spirit Grace makes no difference of sexes rather the weaker carries away the more honour because it hath had lesse helps It is easie to obserue that the New Testament affordeth more store of good women than the old Elizabeth led the ring of this mercy whose barrennesse ended in a miraculous fruit both of her body and of her time This religious paire made no lesse progresse in vertue than in age and yet their vertue could not make their best age fruitfull Elizabeth was barren A iust soule and a barren wombe may well agree together Amongst the Iewes barrennesse was not a defect only but a reproach yet while this good woman was fruitfull of holy obedience shee was barren of children as Iohn which was miraculously conceiued by man was a fiâ— fore-runner of him that was conceiued by the Holy Ghost so a barren Matron was meet to make way for a Virgin None but a sonne of Aaron might offer incense to God in the Temple and not euery sonne of Aaron and not any one at all seasons God is a God of order and hates confusion no lesse than irreligion Albeit he hath not so straitned himselfe vnder the Gospell as to tie his seruice to persons or places yet his choice is now no lesse curious because it is more large Hee allowes none but the authorised Hee authoriseth none but the worthy The Incense doth euer smell of the hand that offers it I doubt not but that perfume was sweeter which ascended vp from the hand of a iust Zacharie The sacrifice of the wicked is abomination to God There were courses of ministration in the legall seruices God neuer purposed to burthen any of his creatures with deuotion How vaine is the ambition of any soule that would loade it selfe with the vniuersall charge of all men How thanklesse is their labour that doe wilfully ouer-spend themselues in their ordinarie vocations As Zacharie had a course in Gods house so hee carefully obserued it The fauour of these respites doubled his diligence The more high and sacred our calling is the more dangerous is our neglect It is our honour that wee may be allowed to wait vpon the God of heauen in these immediate seruices Woe be to vs if we slacken those duties wherein God honours vs more than we can honour him Many sonnes of Aaron yea of the same familie serued at once in the Temple according to the varietie of imployments To auoid all difference they agreed by lot to assigne themselues to the seuerall offices of each day The lot of this day called Zacharie to offer Incense in the outer Temple I doe not finde any prescription they had from God of this particular manner of designement Matters of good order in holy affaires may be ruled by the wise institution of men according to reason and expediencie It fell out well that Zacharie was chosen by lot to this ministration that Gods immediate hand might be seene in all the passages that concerned his great Prophet that as the person so the occasion might be of Gods owne choosing In lots and their seeming casuall disposition God can giue a reason though wee can giue none Morning and Euening twise a day their Law called them to offer Incense to God that both parts of the day might be consecrate to the maker of
time The outer Temple was the figure of the whole Church vpon earth like as the holy of holiest represented heauen Nothing can better resemble our faithfull prayers than sweet perfume These God lookes that wee should all his Church ouer send vp vnto him Morning and Euening The eleuations of our hearts should be perpetuall but if twise in the day we doe not present God with our solemne inuocations we make the Gospell lesse officious than the Law That the resemblance of prayers and incense might be apparent whiles the Priest sends vp his incense within the Temple the people must send vp their prayers without Their breath and that incense though remote in the first rising met ere they went vp to heauen The people might no more goe into the Holy place to offer vp the incense of prayers vnto God than Zacharie might goe into the Holy of holies Whiles the partition wall stood betwixt Iewes and Gentiles there were also partitions betwixt the Iewes and themselues Now euery man is a Priest vnto God Euery man since the veile was rent prayes within the Temple What are wâ— the bâ—â—ter for our greater freedome of accesse to God vnder the Gospell if wee doe not make vse of our priuiledge Whiles they were praying to God hee sees an Angell of God as Gedeâ—â—s Angell went vp in the smoke of the sacrifice so did Zacharies Angell as it were come downe in the fragrant smoke of his incense It was euer great newes to see an Angell of God but now more because God had long with-drawne from them all the meaneâ— of his supernaturall reuelations As this wicked people were strangers to their God in their conuersation so was God growne a stranger to them in his apparitions yet now that the season of the Gospell approached he visited them with his Angels before he visited them by his Sonne He sends his Angell to men in the forme of man before hee sends his Sonne to take humane forme The presence of Angels is no noueltie but their apparition they are alwayes with vs but rarely seene that wee may awfully respect their messages when they are seene In the meane time our faith may see them though our senses doe not their assumed shapes doe not make them more present but visible There is an order in that heauenly Hierarchie though wee know it not This Angell that appeared to Zacharie was not with him in the ordinarie course of his attendances but was purposely sent from God with this message Why was an Angell sent and why this Angell It had beene easie for him to haue raised vp the propheticall spirit of some Simeon to this prediction the same Holy Ghost which reuealed to that iust man that he should not see death ere hee had seene the Messias might haue as easily reuealed vnto him the birth of the fore-runner of Christ and by him to Zacharie But God would haue this voice which should goe before his Sonne come with a noyse Hee would haue it appeare to the world that the harbinger of the Messiah should bee conceiued by the maruellous power of that God whose comming hee proclaimed It was fit the first Herald of the Gospell begin in wonder The same Angell that came to the blessed Virgin with the newes of Christs conception came to Zacharie with the newes of Iohns for the honour of him that was the greatest of them which were borne of women and for his better resemblance to him which was the seede of the woman Both had the Gospell for their errand one as the messenger of it the other as the Author Both are foretold by the same mouth When could it bee more fit for the Angell to appeare vnto Zacharie than when prayers and incense were offered by him Where could hee more fitly appeare than in the Temple In what part of the Temple more fitly than at the Altar of Incense and where abouts rather than on the right side of the Altar Those glorious spirits as they are alwayes with vs so most in our deuotions and as in all places so most of all in Gods house They reioyce to be with vs whiles we are with God as contrarily they turne their faces from vs when we goe about our sinnes Hee that had wont to liue and serue in the presence of the master was now astonished at the presence of the seruant so much difference there is betwixt our faith and our senses that the apprehension of the presence of the God of spirits by faith goes downe sweetely with vs whereas the sensible apprehension of an Angell dismayes vs Holy Zacharie that had wont to liue by faith thought hee should die when his sense began to bee set on worke It was the weaknesse of him that serued at the Altar without horror to bee daunted with the face of his fellow seruant In vaine doe wee looke for such Ministers of God as are without infirmities when iust Zacharie was troubled in his deuotions with that wherewith hee should haue beene comforted It was partly the suddennesse and partly the glory of the apparition that affrighted him The good Angell was both apprehensiue and compassionate of Zacharies weaknesse and presently incourages him with a cheerefull excitation Feare not ZACHARIAS The blessed spirits though they doe not often vocally expresse it doe pittie our humane frailties and secretly suggest comfort vnto vs when we perceiue it not Good and euill Angels as they are contrarie in estate so also in disposition The good desire to take away feare the euill to bring it It is a fruit of that deadly enmitie which is betwixt Sathan and vs that hee would if hee might kill vs with terrour whereas the good spirits affecting our reliefe and happinesse take no pleasure in terrifying vs but labour altogether for our tranquilitie and cheerefulnesse There was not more feare in the face than comfort in the speech Thy prayer is heard No Angell could haue told him better newes Our desires are vttered in our prayers What can we wish but to haue what we would Many good suites had Zachary made and amongst the rest for a sonne Doubtlesse it was now some space of yeares since he made that request For he was now stricken in age and had ceased to hope yet had God laid it vp all the while and when hee thinkes not of it brings it forth to effect Thus doth the mercie of our God deale with his patient and faithfull suppliants In the â—â—â—uout of their exspectation he many times holds them off and when they leaâ—â— thinke of it and haue forgotten their owne suite hee graciously condescends Delay of effect may not discourage our faith It may bee God hath long granted ere wee shall know of his grant Many a father repents him of his fruitfulnesse and hath such sonnes as he wishes vnborne But to haue so gracious and happie a sonne as the Angell foretold could not bee lesse comfort than honour to the age of Zacharie The proofe of children makes
that Story whereon the faith and saluation of all the World dependeth Wee cannot so much as doubt of this truth and bee saued no not the number of the moneth not the name of the Angell is concealed Euery particle imports not more certainty than excellence The time is the sixth moneth after Iohns Conception the prime of the Spring Christ was conceiued in the Spring borne in the Solstice Hee in whom the World receiued a new life receiues life in the same season wherein the World receiued his first life from him and hee which stretches out the dayes of his Church and lengthens them to Eternitie appeares after all the short and dimme light of the Law and inlightens the World with his glory The Messenger is an Angell A man was too meane to carry the newes of the Conception of God Neuer any businesse was conceiued in Heauen that did so much concerne the earth as the Conception of the God of Heauen in Wombe of earth No lesse than an Arch-Angell was worthy to beare this tydings and neuer any Angell receiued a greater honour than of this Embassage It was fit our reparation should answer our fall an euill Angell was the first motioner of the one to Eue a Virgin then espoused to Adam in the Garden of Eden A good Angel is the first reporter of the other to Mary a Virgin espoused to Ioseph in that place which as the Garden of Galile had a name from flourishing No good Angel could be the Author of our restauration as that euill Angell was of our ruine But that which those glorious spirits could not doe themselues they are glad to report as done by the God of Spirits Good newes reioyces the bearer With what ioy did this holy Angell bring the newes of that Sauiour in whom wee are redeemed to life himselfe established in life and glory The first Preacher of the Gospell was an Angell that office must needs be glorious that deriues it selfe from such a Predecessor God appointed his Angell to be the first Preacher and hath since called his Preachers Angels The message is well suited An Angell comes to a Virgin Gabriel to Mary He that was by signification the strength of God to her that was by signification exalted by God to the conceiuing of him that was the God of strength To a Maid but espoused a Maid for the honour of Virginitie espoused for the honour of Marriage The marriage was in a sort made not consummate through the instinct of him that meant to make her not an example but a miracle of women In this whole worke God would haue nothing ordinary It was fit that she should be a marryed Virgin which should bee a Virgin-mother Hee that meant to take mans nature without mans corruption would bee the Sonne of man without mans seed would bee the seed of the woman without man and amongst all women of a pure Virgin but amongst Virgins of one espoused that there might be at once a Witnesse and a Guardian of her fruitfull Virginity If the same God had not bin the author of Virginity and Marriage he had neuer countenanced Virginity by Marriage Whither doth this glorious Angell come to finde the Mother of him that was God but to obscure Galile A part which euen the Iewes themselues despised as forsaken of their priuiledges Out of Galile ariseth no Prophet Behold an Angell comes to that Galile out of which no Prophet comes and the God of Prophets and Angels descends to bee conceiued in that Galile out of which no Prophet ariseth He that filleth all places makes no difference of places It is the person which giues honour and priuiledge to the place not the place to the person as the presence of God makes the Heauen the Heauen doth not make the honour glorious No blind corner of Nazareth can hide the blessed Virgin from the Angell The fauours of God will finde out his children wheresoeuer they are with-drawne It is the fashion of God to seeke out the most despised on whom to bestow his honours we cannot runne away as from the iudgements so not from the mercies of our God The cottages of Galile are preferred by God to the famous Palaces of Ierusalem he cares not how homely he conuerse with his owne Why should we be transported with the outward glory of places whiles our God regards it not We are not of the Angels diet if we had not rather be with the blessed Virgin at Nazareth than with the proud Dames in the Court of Ierusalem It is a great vanitie to respect any thing aboue goodnesse and to dis-esteeme goodnesse for any want The Angell salutes the Virgin he prayes not to her Hee salutes her as a Saint he prayes not to her as a Goddesse For vs to salute her as he did were grosse presumption For neither are we as he was neither is she as she was If he that was a spirit saluted her that was flesh and bloud here on earth it is not for vs that are flesh and bloud to salute her which is a glorious spirâ—t in Heauen For vs to pray to her in the Angels salutation were to abuse the Virgin the Angell the Salutation But how gladly doe we second the Angell in the praise of her which was more ours than his How iustly doe we blesse her whom the Angell pronounceth blessed How worthily is she honoured of men whom the Angell proclaimeth beloued of God O blessed Mary hee cannot blesse thee he cannot honour thee too much that deifies thee not That which the Angell said of thee thou hast prophesied of thy selfe we beleeue the Angell and thee All Generations shall call thee blessed by the fruit of whose wombe all Generations are blessed If Zachary were amazed with the sight of this Angell much more the Virgin That very Sex hath more disaduantage of feare if it had bin but a man that had come to her in that secrecie and suddennesse she could not but haue bin troubled how much more when the shining glory of the person doubled the astonishment The troubles of holy mindes end euer in comfort Ioy was the errand of the Angell and not terrour Feare as all passions disquiets the heart and makes it for the time vnfit to receiue the messages of God Soone hath the Angell cleared these rroublesome mists of passions and sent out the beames of heauenly consolation in the remotest corner of her soule by the glad newes of her Sauiour How can ioy but enter into her heart out of whose wombe shall come saluation What roome can feare finde in that brest that is assured of fauour Feare not MARY for thou hast found fauour with God Let those feare who know they are in displeasure or know not they are gracious Thine happy estate cals for confidence and that confidence for ioy What should what can they feare who are fauoured of him at whom the Deuils tremble Not the presence of the good Angels but the temptations of the euill
difference than is betwixt a Sauiour fore-shadowed and come The intermission of those military imployments which haue won you iust honor both in forraine nations and at home is in this only gainefull that it yeelds you leasure to these happy thoughts which shall more fully acquaint you with him that is at once the God of Hosts the Prince of Peace To the furtherance whereof these my poore labours shall doe no thankelesse offices In lieu of your noble fauours to me both at home and where you haue merited command nothing can bee returned but humble acknowledgements and hearty prayers for the increase of your Honor and all happinesse to your selfe and your thrice-worthy and vertuous Lady by him that is deepely obliged and truely deuoted to you both IOS HALL CONTEMPLATIONS THE SECOND BOOKE Christ among the Doctors EVen the Spring shewes vs what we may hope for of the tree in Summer In his nonage therefore would our Sauiour giue vs a taste of his future proofe left if his perfection should haue shewed it selfe without warning to the world it should haue beene entertained with more wonder than beliefe now this act of his Childhood shall prepare the faith of men by fore-expectation notwithstanding all this early demonstration of his diuine graces the incredulous Iewes could afterwards say Whence hath this man his wisdome and great works What would they haue said if he had suddenly leapt forth into the cleare light of the world The Sun would dazle all eyes if he should breake forth at his first rising into his full strength now he hath both the day-star to goe before him and to bâ—kâ—eâ— looke for that glorious body and the liuely colours of the day to publish his approach the eye is comforted not hurt by his appearance The Parents of Christ went vp yeerely to Ierusalem at the feast of the Passeouer the law was only for the maâ—es I doe not finde the blessed Virgin bound to this voiage the weaker sex receiued indulgence from God yet she knowing the spirituall profit of that iourney takes paines voluntarily to measure that long way euery yeere Pieâ— regards not any distinction of sexes or degrees neither yet doth Gods acceptation rather doth iâ— please the mercy of the highest more to reward that seruice which though he like in all yet out of fauour hee will not impose vpon all It could not bee but that shee whom the holy Ghost ouershaddowed should be zealous of Gods seruice those that will goe no further than they are dragged in their religious exercises are no whit of kin to her whom all generations shall call blessed The childe Iesus in the minority of his age went vp with his Parents to the holy solemnity not this yeere onely but in all likelihood others also hee in the power of whose Godhead and by the motion of whose Spirit â—â—ll others ascended thither would not himselfe stay at home In all his examples hee meant our instruction this pious act of hiâ— nonage intended to leade our first yeeres into timely deuotion The first liquor seasons the vessell for a long time after It is euery way good for a man to beare Gods yoke euen from his infancy it is the poliâ—ie of the Deuill to discourage early holinesse â—he that goes out betimes in the morning is more like to dispatch his iourney than he that lingers till the day be spent This blessed Family came not to looke at the feast and be gone but they duly staid out all the appointed dayes of vnleauened bread they and the rest of Israel could not want houshold businesses at home those secular affaires could not either keepe them from repairing to Ierusalem or send them away immaturely Worldly eares must giue place to the sacred Except wee will deport vnblessed we must attend Gods seruices till we may receiue his dismission It was the fashion of those times and places that they went vp and so returned by troupes to those set meeâ—ings of their holy festiuals The whole Parish of Nazareth went and came together Good fellowship doth no way so well as in the passage to Heauen much comfort is added by society to that iourney which is of it selfe pleasant It is an happy word Come let vs goe vp to the House of the Lord. Mutuall incouragement is none of the least benefits of our holy assemblies Many sticks laid together make a good fire which if they lie single lose both their light and heat The feast ended what should they doe but 〈◊〉 to Nazareth Gods seruices may not bee so attended as that wee should neglect our particular callings Himselfe cals vs from his owne House to ours and takes pleasure to see a painfull Client They are fouly mistaken that thinke God cares for no other trade but deuotion Piety and diligence must keepe meet changes with each other neither doth God lesse accept of our returne to Nazareth than our going vp to Ierusalem I cannot thinke that the blessed Virgine or good Ioseph could be so negligent of their diuine charge as not to call the childe Iesus to their setting forth from Ierusalem But their backe was no sooner turned vpon the Temple than this face was towards it he had businesse in that place when theirs was ended there he was both worshipped and represented He in whom the Godhead dwelt bodily could doe nothing without God his true Father led him away from his supposed Sometimes the affaires of our ordinary vocation may not grudge to yeeld vnto spirituall occasions The Parents of Christ knew him well to be of a disposition not strange nor sullen and stoicall but sweet and sociable and therefore they supposed he had spent the time and the way in company of their friends and neighbours They doe not suspect him wandred into the solitary fields but when euening came they goe to seeke him among their kinsfolke and acquaintance If hee had not wonted to conuerse formerly with them hee had not now beene sought amongst them Neither as God nor man doth he take pleasure in a sterne froward austerity and wilde retirednesse but in a milde affablenesse and amiable conuersation But O blessed Virgine who can expresse the sorrowes of they perplexed soule when all that euening-search could affoord thee no newes of thy Sonne Iesus Was not this one of those swords of Simeon which should pierce thorow thy tender breast How didst thou chide thy credulous neglect in not obseruing so precious a charge and blame thine eyes for once looking beside this obiect of thy loue How didst thou with thy carefull husband spend that restlesse night in mutuall expostulations and bemonings of your losse How many suspitious imaginations did that while racke thy greeued spirit Perhaps thou mightest doubt lest they which laid for him by Herods command at his birth had now by the secret instigation of Archelaus surprised him in his childhood or it may be thou thoughtst thy diuine Son had now withdrawne himselfe from the earth and returned
draw blood of that backe which is yet blew from the hand of the Almighty If Shimei had not presumed vpon Dauids deiection he durst not haue beene thus bold now he that perhaps durst not haue lookt at one of those Worthies single defies them all at once and doth both cast and speak stones against Dauid and all his army The malice of base spirits sometimes caries them further then the courage of the valiant In all the time of Dauids prosperity we heard no newes of Shimei his silence and colourable obedience made him passe for a good subiect yet all that while was his heart vnsound and trayterous Peace and good successe hides many a false heart like as a Snow-drift couers an heap of dung which once melting away descries the rottennesse that lay within Honour and welfare are but flattering glasses of mens affections aduersity will not deceiue vs but will make a true report as of our owne powers so of the disposition of others He that smiled on Dauid in his throne curseth him in his flight if there be any quarrels any exceptions to be taken against a man let him look to haue them laid in his dish when he fares the hardest This practice haue wicked men learnt of their master to take the vtmost aduantages of our afflictions Hee that suffers had need to bee double armed both against paine and censure Euery word of Shimei was a slaunder He that tooke Sauls speare from his head and repented to haue but cut the lap of his garment is reproched as a man of blood The man after Gods owne heart is branded for a man of Belial Hee that was sent for out of the fields to be anointed is taxed for an vsurper If Dauids hands were stained with blood yet not of Sauls House It was his seruant not his master that bled by him yet is the blood of the Lords anointed cast in Dauids teeth by the spight of a false tongue Did we not see Dauid after all the proofes of his humble loyalty shedding the blood of that Amalakite who did but say he shed Sauls Did wee not heare him lament passionately for the death of so ill a master chiding the mountaines of Gilboa on which he fell and angerly wishing that no dew might fall where that blood was poured out and charged the daughters of Israel to weepe ouer Saul who had clothed them in scarlet Did we not heare and see him inquiring for any remainder of the House of Saul that he might shew him the kindnesse of God Did wee not see him honouring lame Mephibosheth with a princely seat at his owne table Did we not see him reuenging the blood of his riuall Ishbosheth vpon the heads of Rechab and Baanah What could any liuing man haue done more to wipe off these bloody aspersions Yet is not a Shimei ashamed to charge innocent Dauid with all the blood of the House of Saul How is it likely this clamorous wretch had secretly traduced the name of Dauid all the time of his gouernment that dares thus accuse him to his face before all the mighty men of Israel who were witnesses of the contrary The greater the person is the more open doe his actions lie to mis-interpretation and censure Euery tongue speakes partially according to the interest he hath in the cause or the patient It is not possible that eminent persons should be free from imputations Innocence can no more protect them then power If the patience of Dauid can digest this indignity his traine cannot their fingers could not but itch to returne iron for stones If Shimei raile on Dauid Abishai ralies on Shimei Shimei is of Sauls Family Abishai of Dauids each speakes for his owne Abishai most iustly bends his tongue against Shimei as Shimei against Dauid most vniustly Had Shimei beene any other then a dog he had neuer so rudely barked at an harmlesse passenger neither could he deserue lesse then the losse of that head which had vttered such blasphemies against Gods anointed The zeale of Abishai doth but plead for iustice and is checked What haue I to doe with you ye sonnes of Zeruiah Dauid said not so much to his reuiler as to his abettor Hee well saw that a reuenge was iust but not seasonable he found the present a fit time to suffer wrongs not to right them he therefore giues way rather meekly to his owne humiliation then to the punishment of another There are seasons wherein lawfull motions are not fit to bee cherished Anger doth not become a mourner One passion at once is enough for the soule Vnaduised zeale may be more preiudiciall then a cold remisnesse What if the Lord for the correction of his seruant haue said vnto Shimei Curse Dauid yet is Shimeies curse no lesse worthy of Abishaies sword the sinne of Shimeies curse was his owne the smart of the curse was Gods God wils that as Dauids chastisement which hee hates as Shimeies wickednesse That lewd tongue moued from God it moued lewdly from Satan Wicked men are neuer the freer from guilt or punishment for that hand which the holy God hath in their offensiue actions Yet Dauid can say Let him alone and let him curse for the Lord hath bidden him as meaning to giue a reason of his owne patience rather then Shimeies impunity the issue shewed how well Dauid could distinguish betwixt the act of God and of a traytor how hee could both kisse the rod and burne it There can be none so strong motiue of our meek submission to euils as the acknowledgement of their originall Hee that can see the hand of God striking him by the hand or tongue of an enemy shall more awe the first mouer of his harm then maligne the instrument Euen whiles Dauid laments the rebellion of his sonne he gaines by it and makes that the argument of his patience which was the exercise of it Behold my son which came forth of my bowels seeketh my life how much more now may this Beniamite doe it The wickednesse of an Absalom may rob his father of comfort but shall helpe to adde to his fathers goodness It is the aduantage of great crosses that they swallow vp the lesse One mans sin cannot be excused by anothers the lesser by the greater If Absalom be a traytor Shimei may not curse and rebell But the passion conceiued from the indignitie of a stranger may be abated by the harder measure of our owne If we can therefore suffer because we haue suffered we haue profited by our affliction A weake heart faints with euery addition of succeeding trouble the strong recollects it selfe and is growne so skilfull that it beares off one mischiefe with another It is not either the vnnaturall insurrection of Absalom nor the vniust curses of Shimei that can put Dauid quite out of heart It may be that the Lord will looke on mine affliction and will requite good for his cursing this day So well was Dauid acquainted with the proceedings of
helpe of the Physitian this desperate because it needs not Euery soule is sicke those most that feele it not Those that feele it complaine those that complaine haue cure those that feele it not shall finde themselues dying ere they can wish to recouer Oh blessed Physitian by whose stripes we are healed by whose death we liue happy are they that are vnder thy hands sicke as of sinne so of sorrow for sinne it is as vnpossible they should dye as it is vnpossible for thee to want either skill or power or mercy Sinne hath made vs sicke vnto death make thou vs but as sicke of our sinnes we are as safe as thou are gracious Christ among the Gergesens or Legion and the Gaderene Herd I Doe not any where finde so furious a Demoniacke as amongst the Gergesens Satan is most tyrannous where he is obeyed most Christ no sooner sailed ouer the lake then hee was met with two possessed Gadarenes The extreme rage of the one hath drowned the mention of the other Yet in the midst of all that cruelty of the euill spirit there was sometimes a remission if not an intermission of vexation If oft-times Satan caught him then sometimes in the same violence hee caught him not It was no thanke to that malignant one who as he was indefatigable in his executions so vnmeasurable in his malice but to the mercifull ouer-ruling of God who in a gracious respect to the weaknesse of his poore creatures limits the spightfull attempts of that immortall enemie and takes off this Mastiue whiles wee may take breath He who in his iustice giues way to some onsets of Satan in his mercy restraines them so regarding our deseruings that withall he regards our strength If way should be giuen to that malicious spirit we could not subsist no violent thing can endure if Satan might haue his wil we should no moment be free He can be no more weary of doing euil to vs then God is of doing good Are we therefore preserued from the malignitie of these powers of darknesse Blessed be our strong helper that hath not giuen vs ouer to be a prey vnto their teeth Or if some scope haue been giuen to that enuious one to afflict vs hath it been with fauourable limitations it is thine onely mercy O God that hath chained and muzled vp this band-dog so as that hee may scratch vs with his pawes but cannot pierce vs with his fangs Farre farre is this from our deserts who had too well merited a iust abdication from thy fauour and protection and an interminable seisure by Satan both in soule and body Neither doe I here see more matter of thankes to our God for our immunity from the externall iniuries of Satan then occasion of serious inquirie into his power ouer vs for the spirituall I see some that thinke themselues safe from this ghostly tyranny because they sometimes finde themselues in good moods free from the suggestions of grosse sinnes much more from the commission Vaine men that feed themselues with so false and friuolous comforts will they not see Satan through the iust permission of God the same to the soule in mentall possessions that he is to the body in corporall The worst demoniack hath his lightsome respites not euer tortured not euer furious betwixt whiles hee might looke soberly talke sensibly moue regularly It is a wofull comfort that wee sinne not alwayes There is no Master so barbarous as to require of his Slaue a perpetuall vnintermitted toyle yet though hee sometimes eate sleepe rest hee is a vassall still If that wicked one haue drawne vs to a customarie perpetration of euill and haue wrought vs to a frequent iteration of the same sinne this is gage enough for our seruitude matter enough for his tyrannie and insultation He that would be our tormenter alwaies cares onely to be sometimes our Tempter The possessed is bound as with the invisible fetters of Satan so with the materiall chaines of the inhabitants What can bodily force preuaile against a spirit Yet they indeuour this restraint of the man whether out of charitie or iustice Charitie that he might not hurt himselfe Iustice that he might not hurt others None doe so much befriend the Demoniacke as those that binde him Neither may the spiritually possessed be otherwise handled for though this act of the enemie be plausible and to appearance pleasant yet there is more danger in this deare and smiling tyranny Two sorts of chaines are fit for outragious sinners Good lawes vnpartiall executions That they may not hurt that they may not be hurt to eternall death These iron chaines are no sooner fast then broken There was more thâ—n an humane power in this disruption It is not hard to conceiue the vtmost of nature in this kinde of actions Sampson doth not breake the cords and ropes like a threed of towe but God by Sampson The man doth not breake these chaines but the spirit How strong is the arme of these euill angels how farre transcending the ordinarie course of nature They are not called Powers for nothing what flesh and blood could but tremble at the palpable inequalitie of this match if herein the mercifull protection of our God did not the rather magnifie it selfe that so much strength met with so much malice hath not preuailed against vs In spight of both wee are in safe hands Hee that so easily brake the iron fetters can neuer breake the adamantine chaine of our faith In vaine doe the chafing billowes of hell beat vpon that Rocke whereon wee are built And though these brittle chaines of earthly metall bee easily broken by him yet the sure tempered chaine of Gods eternall Decree hee can neuer breake that almightie Arbiter of Heauen and Earth and Hell hath chained him vp in the bottomlesse pit and hath so restrained his malice that but for our good wee cannot be tempted wee cannot be foyled but for a glorious victory Alas it is no otherwise with the spiritually possessed The chaines of restraint are commonly broken by the fury of wickednesse What are the respects of ciuilitie feare of God feare of men wholesome lawes carefull executions to the desperately licentious but as cobwebs to an harnet Let these wilde Demoniacks know that God hath prouided chaines for them that will hold euen euerlasting chaines vnder darknesse these are such as must hold the Deuils themselues their masters vnto the iudgement of the great Day how much more those impotent vassals Oh that men would suffer themselues to be bound to their good behauiour by the sweet and easie recognizances of their duty to their God and the care of their owne soules that so they might rather be bound vp in the bundle of life It was not for rest that these chaines were torne off but for more motion This prisoner runnes away from his friends hee cannot runne away from his Iaylor Hee is now caried into the Wildernesse Not by meere externall force but by
should not import enough since others haue beene honoured by this name in Type he addes for full distinction The Sonne of the most High God The good Syrophenecian and blind Bartemeus could say The Sonne of Dauid It was well to acknowledge the true descent of his pedigree according to the flesh but this infernall spirit lookes aloft and fetcheth his line out of the highest heauens The Sonne of the most high God The famous confession of the prime Apostle which honoured him with a new name to immortalitie was no other then Thou art the Christ the Sonne of the liuing God and what other doe I heare from the lips of a fiend None more diuine words could fall from the highest Saint Nothing hinders but that the veriest miscreant on earth yea the foulest Deuill in Hell may speake holily It is no passing of iudgement vpon loose sentences So Peter should haue been cast for a Satan in denying forswearing cursing and the Deuill should haue beene set vp for a Saint in confessing Iesus the Sonne of the most high God Fond hypocrite that pleasest thy selfe in talking well heare this Deuil and when thou canst speake better then he looke to fare better but in the meane time know that a smooth tongue and a foule heart caries away double iudgements Let curious heads dispute whether the Deuill knew Christ to bee God In this I dare beleeue himselfe though in nothing else he knew what hee beleeued what hee beleeued what he confessed Iesus the Sonne of the most high God To the confusion of those semi-Christians that haue either held doubtfully or ignorantly mis-knowne or blasphemously denied what the very Deuils haue professed How little can a bare speculation auaile vs in these cases of Diuinitie So farre this Deuill hath attained to no ease no comfort Knowledge alone doth but puffe vp it is our loue that edifies If there be not a sense of our sure interest in this Iesus a power to apply his merits and obedience we are no wâ—â—t the safer no whit the better onely we are so much the wiser to vnderstand who shall condemne vs. The piece of the clause was spoken like a Saint Iesus the Sonne of the most high God the other piece like a Deuill What haue I to doe with thee If the disclamation were vniuersall the latter words would impugne the former for whiles hee confesses Iesus to be the Sonne of the most high God hee withall confesses his owne ineuitable subiection Wherefore would he beseech if he were not obnoxious He cannot hee dare not say What hast thou to doe with me but What haue I to doe with thee Others indeed I haue vexed thee I feare in respect then of any violence of any personall prouocation What haue I to doe with thee And doest thou aske O thou euill spirit what thou hast to doe with Christ whiles thou vexest a seruant of Christ Hast thou thy name from knowledge and yet so mistakest him whom thou confessest as if nothing could be done to him but what immediately concernes his owne person Heare that great and iust Iudge sentencing vpon his dreadfull Tribunall In as much as thou didst it vnto one of these little ones thou didst it vnto me It is an idle misprision to seuer the sense of an iniury done to any of the members from the head Hee that had humilitie enough to kneele to the Son of God hath boldnesse enough to expostulate Art thou come to torment vs before our time Whether it were that Satan who vseth to enioy the torment of sinners whose musick it is to heare our shrieks and gnashings held it no small piece of his torment to bee restrained in the exercise of his tyrannie Or whether the very presence of Christ were his racke For the guilty spirit proiecteth terrible things and cannot behold the Iudge or the executioner without a renouation of horror Or whether that as himselfe professeth he were now in a fearfull expectation of being commanded downe into the deepe for a further degree of actuall torment which he thus deprecates There are tortures appointed to the very spirituall natures of euill Angels Men that are led by sense haue easily granted the body subiect to torment who yet haue not so readily conceiued this incident to a spirituall substance The holy Ghost hath not thought it fit to acquaint vs with the particular manner of these inuisible acts rather willing that wee should herein feare then enquire but as all matters of faith though they cannot be proued by reason for that they are in an higher sphere yet afford an answer able to stop the mouth of al reason that dares bark against them since truth cannot be opposite to it selfe so this of the sufferings of spirits There is therefore both an intentionall torment incident to spirits and a reall For as in blessednes the good spirits find themselues ioined vnto the chiefe good and herevpon feele a perfect loue of God and vnspeakable ioy in him and rest in themselues so contrarily the euill spirits perceiue themselues eternally excluded from the presence of God and see themselues setled in a wofull darknesse and from the sense of this separation arises an horrour not to be expressed not to be conceiued How many men haue wee knowne to torment themselues with their owne thoughts There needs no other gibbet then that which their troubled spirit hath erected in their owne heart and if some paines begin at the body and from thence afflict the soule in a copartnership of griefe yet others arise immediately from the soule and draw the body into a participation of misery Why may we not therefore conceiue meere and separate spirits capable of such an inward excruciation Besides which I heare the Iudge of men and Angels say Goe yee cursed into euerlasting fire prepared for the Deuill and his Angels I heare the Prophet say Tophet is prepared of old If with feare and without curiositie wee may looke vpon those flames Why may we not attribute a spirituall nature to that more then naturall fire In the end of the world the elements shall be dissolued by fire and if the pure quintessentiall matter of the skie and the element of fire it selfe shall be dissolued by fire then that last fire shall be of another nature then that which it consumeth what hinders then but that the omnipotent God hath from eternitie created a fire of another nature proportionable euen to spirituall essences Or why may wee not distinguish of fire as it is it selfe a bodily creature and as it is an instrument of Gods iustice so working not by any materiall vertue or power of it owne but by a certain height of supernaturall efficacie to which it is exalted by the omnipotence of that supreme and righteous Iudge Or lastly why may wee not conceiue that though spirits haue nothing materiall in their nature which that fire should worke vpon yet by the iudgement of the almightie Arbiter of the world iustly
wicked spirits haue their wish The Swine are choked in the waues What ease is this to them Good God that there should bee any creature that seekes contentment in destroying in tormenting the good creatures of their Maker This is the diet of hell Those fiends feed vpon spight towards man so much more as hee doth more resemble his Creator Towards all other liuing substances so much more as they may be more vsefull to man The Swine ran downe violently what maruell is it if their Keepers fled that miraculous worke which should haue drawne them to Christ driues them from him They run with the newes the country comes in with clamour The whole multitude of the country about besought him to depart The multitude is a beast of many heads euery head hath a seuerall mouth and euery mouth with a seuerall tongue and euery tongue a seuerall accent Euery head hath a seuerall braine and euery braine thoughts of their owne so as it is hard to finde a multitude without some diuision At least seldome euer hath a good motion found a perfect accordance it is not not so infrequent for a multitude to conspire in euill Generalitie of assent is no warrant for any act Common errour caries away many who inquire not into the reason of ought but the practise The way to hell is a beaten road through the many feet that tread it when vice grows into fashion singularitie is a vertue There was not a Gadarene found that either dehorted their fellowes or opposed the motion it is a figne of people giuen vp to iudgment when no man makes head against proiects of euill Alas what can one strong man doe against a whole throng of wickednesse Yet this good comes of an vnpreuailing resistance that God forbeares to plague where he finds but a sprinkling of faith happy are they who like vnto the celestiall bodies which being caried about with the sway of the highest sphere yet creepe on their owne wayes keepe on the courses of their owne holinesse against the swinge of common corruptions They shall both deliuer their owne soules and helpe to withhold iudgement from others The Gadarenes sue to Christ for his departure It is too much fauour to attribute this to their modesty as if they held themselues vnworthy of so diuine a guest Why then did they fall vpon this suit in a time of their losse Why did they not taxe themselues and intimate a secret desire of that which they durst not begge It is too much rigour to attribute it to the loue of their hogges and an anger at their losse then they had not intreated but expelled him It was their feare that moued this harsh suit A seruile feare of danger to their persons to their goods Lest he that could so absolutely command the Deuils should haue set these tormentors vpon them Lest their other Demoniacks should be dispossessed with like losse I cannot blame these Gaderens that they feared This power was worthy of trembling at Their feare was vniust They should haue argued This man hath power ouer men beasts deuils it is good hauing him to our friend his presence is our safety and protection Now they contrarily mis-inferre Thus powerfull is he it is good he were further off What miserable and pernicious mis-constructions doe men make of God of diuine attributes and actions God is omnipotent able to take infinite vengeance of sinne Oh that he were not Hee is prouident I may be carelesse He is mercifull I may sinne He is holy Let him depart from me for I am a sinfull man How witty sophisters are naturall men to deceiue their owne soules to rob themselues of a God Oh Sauiour how worthy are they to want thee that wish to be rid of thee Thou hast iust cause to bee weary of vs euen whiles we sue to hold thee but when once our wretched vnthankfulnesse growes weary of thee who can pitie vs to bee punished with thy departure Who can say it is other then righteous that thou shouldest regest one day vpon vs Depart from me yee wicked Contemplations VPON THE HISTORIE OF THE OLD TESTAMENT The seuenth Volume In two Bookes By I.H. D.D. LONDON Printed for THO PAVIER MILES FLESHER and Iohn Haviland 1625. Contemplations VPON THE OLD TESTAMENT THE EIGHTEENTH BOOKE Wherein are REHOBOAM IEROBOAM The seduced Prophet IEROBOAMS Wife ASA ELIJAH with the Sareptan ELIJAH with the Baalites ELIJAH running before AHAB flying from IEzEBEL By IOS HALL D. of Diuinitie and Deane of WORCESTER TO THE RIGHT HONORABLE IAMES LORD HAYE BARON OF Saley Viscount Doncaster Earle of Carlile one of the Lords of his Maiesties most Honorable Priuie Councell RIGHT HONORABLE I Cannot but thus gratulate to you your happy returne from your many and noble imployments which haue made you some yeeres a stranger at home and sorenowned abroad that all the better parts of Europe know and honor your name no lesse then if you had beene borne theirs Neither is any of them so sauage as not to say when they heare mention of your worth that Vertue is a thousand Escuchions Jf now your short breathing-time may allow your Lordship the freedome of quiet and holy thoughts cast your eyes vpon Jsrael and Judah vpon the Kings and Prophets of both in such beneficiall varietie as prophane historie shall promise in vaine Your Lordship shall see Rehoboam following Salomon in nothing but his seat and his fall as much more wilfull then his father as lesse wise all head no heart losing those ten Tribes with a churlish breath whom he would and might not recouer with blood Ieroboam as crafty as wicked plotting a reuolt creating a religion to his state marring Jsraelites to make subiects branded in his name smitten in his hand in his loynes You shall see a faithfull messenger of God after miraculous proofe of his courage fidelity power good nature paying deare for a little circumstance of credulous disobedience The Lyon is sent to call for his blood as the price of his forbidden harbour You shall see the blinde Prophet descrying the disguise of a Queene the iudgement of the King the remouall of a Prince too good for Ieroboams heire You shall see the right stocke of Royal succession flourishing in Asa whiles that true heire of Dauid though not without some blemishes of infirmity inherits a perfect heart purges his Kingdome of Sodomy of Jdolatry not balking sinne euen where he honored nature You shall see the wonder of Prophets Elijah opening and shutting heauen as his priuate chest catored for by the Rauens nor lesse miraculously catoring for the Sareptan contesting with Ahab confronting the Baalites speaking both fire and water from heauen in one euening meekely lacquaying his Soueraigne weakely flying from Iezabel fed supernaturally by Angels hid in the rocke of Horeb confirmed by those dreadfull apparitions that had confounded some other casting his mantle vpon his homely successor and by the touch of that garment turning him from a ploughman to
may well stand with gracelessenesse Many a one would be liberall of their purses if they might be allowed to be niggardly of their obedience As God so his Prophet cares not for these waste courtesies where hee sees maine duties neglected More piety would haue done well with lesse complement The man of God returnes a blunt and peremptory deniall to so bounteous an offer If thou wilt giue me halfe thine house I will not goe in with thee neither will I eate bread or drinke water in this place Kindnesse is more safely done to an Idolater then taken from him that which is done to him obligeth him that which is taken from him obligeth vs his obligation to vs may be an occasion of his good our obligation to him may occasion our hurt the surest way is to keepe aloofe from the infectiously wicked The Prophet is not vnciuill to reiect the fauour of a Prince without some reason He yeelds no reason of his refusall but the command of his God God hath charged him Eate no bread nor drinke no water nor turne againe by the same way that thou camest It is not for a Prophet to plead humane or carnall grounds for the actions of his function He may not moue but vpon a diuine warrant would this Seer haue look't with the eyes of flesh and blood hee might haue found many arguments of his yeeldance He is a King that inuites me his reward by enriching mee may benefit many and who knowes how much my further conuersation may preuaile to reforme him how can he be but well prepared for good counsell by miraculous cute how gainfully should my receit of a temporall courtesie be exchanged with a spirituall to him All Israel will follow him either into Idolatry or reformation which way can be deuised of doing so great seruice to God and the Church as by reclaiming him what can yeeld so great likelihood of his reclamation as the opportunitie of my further entirenesse with him But the Prophet dares not argue cases where hee had a command what euer become of Ieroboam and Israel God must bee obeyed Neither profit nor hopes may carie vs crosse to the word of our Maker How safe had this Seer beene if he had kept him euer vpon this sure ward which he no sooner leaues then he miscaries So deeply doth God detest Idolatry that he forbids his Prophet to eate the bread to drinke the water of a people infected with this sinne yea to tread in those very steps which their feet haue touched If this inhibition were personall yet the grounds of it are common No pestilence should bee more shunned then the conuersation of the mis-religious or openly scandalous It is no thanke to vs if their familiarity doe not enfeoffe vs of their wickednesse I know not what to thinke of an old Prophet that dwels in Bethel within the ayre of Ieroboams Idol within the noyse of his sacrifices that liues where the man of God dares not eate that permitted his sonnes to bee present at that Idolatrous seruice If he were a Prophet of God what did he now in Bethel why did hee winke at the sin of Ieroboam what needed a Seer to come out of Iuda for the reproofe of that sinne which was acted vnder his nose why did he lye why did his family partake with Idolaters If hee were not a Prophet of God how had he true visions how had he true messages from God why did he second the menacing word of that Prophet whom he seduced why did he desire that his owne bones-might be honoured with his Sepulcher Doubtlesse he was a Prophet of God but corrupt restie vicious Prophecie doth not alwayes presuppose sanctification many a one hath had visions from God who shall neuer enioy the vision of God A very Balaam in his extasies hath so cleare a Reuelation of the Messiah to come as scarce euer any of the holiest Prophets yea his very Asse hath both her mouth miraculously opened and her eyes to see and notifie that Angell which was hid from her Master Yea Satan himselfe sometimes receiues notice from God of his future actions which else that euill Spirit could neither foretell nor foresee These kinds of graces are both rare and common rare in that they are seldome giuen to any common in that they are indifferently giuen to the euill and to the good A little holinesse is worth much illumination Whether out of enuy to heare that said by the Seer of Iuda which he either knew not or smothered to heare that done by another which hee could not haue effected and could not choose but admire or whether out of desire to make tryall of the fidelitie of so powerfull a Messenger the old Prophet hastens to ouertake to recall that man of God who had so defied his Bethel whom he finds sitting fame and weary vnder an Oake in the way taking the benefit of that shade which hee hated to receiue from those contagious groues that he had left behinde him His habit easily bewrayed him to a man of his owne trade neither doth his tongue spare to professe himselfe The old Prophet of Bethel inuites him to a returne to a repast and is answered with the same words wherewith Ieroboams offer was repelled The man of God varies not a fyllable from his message It concernes vs to take good heed of our charge when we goe on Gods errand A deniall doth but inuite the importunate what he cannot doe by entreatie the old man tries to doe by perswasion I am a Prophet also as thou art and an Angell spake to me by the word of the Lord saying Bring him backe with thee into thine house that he may eat bread and drinke water There is no tentation so dangerous as that which comes shrouded vnder a vaile of holinesse and pretends authoritie from God himselfe Ieroboam threatens the Prophet stands vndanted Ieroboam fawnes and promises the Prophet holds constant now comes a gray-headed Seer and pleads a counter-message from God the Prophet yeelds and transgresses Satan may affright vs as a fiend but he seduces vs as an Angell of light Who would haue lookt for a lyer vnder hoary haires and an holy mantle who would not haue trusted that grauity when there was no colour of any gaine in the vntruth Nothing is so apt to deceiue as the fairest semblances as the sweetest words We cannot erre if we beleeue not the speech for the person but the person for the speech Well might this man of God thinke an aged man a Prophet an old Prophet will not sure bely God vnto a Prophet No man will forge a lie but for an aduantage What can this man gaine by this match but the entertainment of an vnprofitable guest Perhaps though God would not allow mee to feast with Ieroboam yet pitying my faintnesse he may allow me to eate with a Prophet Perhaps now that I haue approued my fidelity in refusing the bread of Bethel God thinks good
preponderate light falshood in a thousand Euen King Ahab as bad as hee was kept tale of his Prophets and could giue account of one that was missing There is yet one man Michaiah the sonne of Iudah by whom we may inquire of the Lord but I hate him for hee doth not prophecy good concerning me but euill It is very probable that Michaiah was that disguised Prophet who brought to Ahab the fearefull message of displeasure and death for dismissing Benhadad for which he was euer since fast in prison deepe in disgrace Oh corrupt heart of selfe condemned Ahab If Micaiah spake true to thee how was it euill If others said false how was it good and if Micaiah spake from the Lord why dost thou hate him This hath wont to bee the ancient lot of Truth censure and hatred Censure of the message hatred of the bearer To carnall eares the message is euill if vnpleasing and if plausible good If it be sweet it cannot be poison if bitter it cannot be wholsome The distemper of the receiuer is guilty of this mis-conceit In it selfe euery truth as it is good so amiable euery falshood loathsome as euill A sicke palate cries out of the taste of those liquors which are well allowed of the heathfull It is a signe of a good state of the soule when euery verdure can receiue his proper iudgement Wise and good Iehosaphat disswades Ahab from so hard an opinion and sees cause so much more to vrge the consultation of Michaiah by how much hee findes him more vnpleasing The King of Israel to satisfie the importunitie of so great and deare an allie sends an Officer for Michaiah He knew well belike where to finde him within those foure walls where vniust cruelty had disposed of that innocent Seer Out of the obscuritie of the prison is the poore Prophet fetcht in the light of so glorious a Confession of two Kings who thought this Conuocation of Prophets not vnworthy of their greatest representation of State ad Maiestie There he finds Zedekiah the leader of that false crue not speaking only but acting his prediction Signes were no lesse vsed by the Prophets then words this arch-flatterer hath made him bornes of iron the horne is forceable the iron irresistible by an irresistible force shall Ahab push the Syrians as if there were more certaintie in this mans hands then in his tongue If this son of Chenaanah had not had a forehead of brasse for impudency and a heart of Lead for flexiblenesse to humors and times he had neuer deuised these horns of iron wherewith his King was goared vnto blood Howsoeuer it is enough for him that he is beleeued that he is seconded All the great Inquest of these Prophets gaue vp their verdict by this foreman not one of foure hundred dissented Vnanimitie of opinion in the greatest Ecclesiasticall assemblies is not euer an argument of truth There may be as common and as firme agreement in error The messenger that came from Michaiah like a carnall friend sets him in a way of fauour tels him what the rest said how they pleased how vnsafe it would bee for him to varie how beneficiall to assent Those that adore earthly greatnesse thinke euery man should dote vpon their Idols and hold no termes too high their ambitious purchases Faithfull Micaiah scornes the motion he knows the price of the word and contemnes it As the Lord liueth what the Lord saith vnto me that will I speake Neither feares nor fauours can tempt the holily resolute They can trample vpon dangers or honors with a carelesse foot and whether they be smiled or frowned on by the great dare not either alter or conceale their errand The question is moued to Micaiah He at first so yeelds that he contradicts yeelds in words contradicts in pronunciation The syllables are for them the sound against them Ironies deny strongest in affirming and now being pressed home he tels them that God had shewed him those sheepe of Israel should ere long by this meanes want their Shepheard The very resemblance to a good Prince had beene affectiue The sheepe is an helplesse creature not able either to guard or guide it selfe all the safety all the direction of it is from the keeper without vvhom euery curre chases and werries it euery tracke seduceth it Such shall Israel soone bee if Ahab bee ruled by his Prophets The King of Israel doth not beleeue but quarrell not at himselfe who had deserued euill but at the Prophet who foresignified it and is more carefull that the King of Iuda should marke how true he had fore-told concerning the Prophet then how the Prophet had fore-told concerning him Bold Micaiah as no whit discouraged with the vniust checks of greatnesse doubles his prediction and by a second vision particularizeth the meanes of this dangerous errour Whiles the two Kings sate maiestically in their Thrones hee tels them of a more glorious Throne then theirs whereon he saw the King of Gods sitting Whiles they were compassed with some hundreds of Prophets thousands of Subiects and Souldiers he tels them of all the host of heauen attending that other Throne Whiles they were deliberating of a war he tels them of a God of heauen iustly decreeing the iudgement of a deadly deception to Ahab This decree of the highest is not more plainly reuealed then expressed parabolically The wise and holy God is represented after the manner of men consulting of that ruine which hee intended to the wicked King of Israel That increated and infinite wisdome needs not the aduice of any finite and created powers to direct him needs not the assent and aid of any spirit for his execution much lesse of an euill one yet here an euill spirit is brought in by way of vision mixt with parable profeting the seruice of his lie accepted imployed successefull These figures are not void of truth The action and euent is reduced to a decree the decree is shadowed out by the resemblance of humane proceedings All euill motions and counsells are originally from that malignant Spirit That euill spirit could haue no power ouer men but by the permission by the decree of the Almighty That Almighty as he is no Author of sin so he ordinates all euill to good It is good that is iust it is iust that one sinne should be punished by another Satan is herein no other then the executioner of that God who is as far from infusing euill as from not reuenging it Now Ahab sees the ground of that applauded consent of his rabble of Prophets one euil spirit hath no lesse deceiued them then they their master he is one therefore he agrees with himselfe he is euill therefore both he they agree in deceit Oh the noble and vndanted spirit of Micaiah neither the Thrones of the Kings nor the number of the Prophets could abate one word of his true though displeasing message The King of Israel shall heare that he is mis-led by lyers they
his last passage a double portion of his Spirit should be vpon mee I followed him with my eyes in that fire and whirlewind now therefore O God make good thy gracious Word to thy seruant shew some token vpon mee for good make this the first proofe of the miraculous power wherewith thou shalt indue me Let Iordan giue the same way to me that it gaue to my master Immediately the streame as acknowledging the same Mantle though in another hand diuides it selfe yeelds passage to the successor of Elijah The fifty sonnes of the Prophets hauing bin a farre off witnesses of these admirable euents doe well see that Elijah though translated in body hath yet left his Spirit behinde him they meet Elisha and bow themselues to the ground before him It was not the outside of Elijah which they had wont to stoope vnto with so much veneration it was his Spirit which since they now finde in another subiect they entertaine with equall reuerence No enuy no emulation raiseth vp their stomacks against Elijahs seruant but where they see eminent graces they are willingly prostrate Those that are truely gracious doe no lesse reioyce in the riches of others gifts then humbly vnder-value their own These men were trained vp in the schooles of the Prophets Elisha at the plough and cart yet now they stand not vpon termes of their worth and his meannesse but meekely fall downe before him whom God will honour It is not to be regarded who the man is but whom God would make him The more vnlikely the meanes is the more is the glory of the workman It is the praise of an holy ingenuitie to magnifie the graces of God where euer it finds them These yong Prophets are no lesse full of zeale then reuerence zeale to Elijah reuerence to Elisha They see Elijah caried vp into the aire they knew this was not the first time of his supernaturall remouall Imagining it therefore possible that the Spirit of God had cast him vpon some remote mountaine or valley they profer the labour of their seruants to seeke him In some things euen professed Seers are blind Could they thinke God would send such a Charet and horses for a lesse voyage then heauen Elisha knowing his master beyond all the sphere of mortalitie forbids them Good will makes them vnmannerly their importunitie vrges him till he is ashamed not his approbation but their vehemence caries at last a condescent Else hee might perhaps haue seemed enuiously vnwilling to fetch backe so admired a Master and loth to forgoe that mantle Some things may be yeelded for the redeeming of our owne vexation and auoidance of others mis-construction which out of true iudgement we see no cause to affect The messengers tyred with three dayes search turne backe as wise as they went some men are best satisfied when they haue wearied themselues in their own waies nothing will teach them wit but disappointments Their painfull errour leades them to a right conceit of Elijahs happier transportation Those that would finde Elijah let them aspire to the heauenly Paradise Let them follow the high steps of his sincere faithfulnesse strong patience vndaunted courage feruent zeale shortly let them walke in the waies of his holy and constant obedience at last God shall send the fiery charet of death to fetch them vp to that heauen of heauens where they shall triumph in euerlasting ioyes ELISHA Healing the Waters Cursing the Children Releeuing the Kings IT is good making vse of a Prophet whiles wee haue him Elisha stayed some-while at Iericho The Citizens resort to him with a common suit Their structure was not more pleasant then their waters vnwholsome and their soile by those corrupt waters They sue to Elisha for the remedie Why had they not all this while made their mone to Elijah Was it that they were more awed with his greater austeritie Or was it that they met not with so fit an opportunitie of his commoration amongst them It was told them what power Elisha had exercised vpon the waters of Iordan and now they ply him for theirs Examples of beneficence easily moue vs to a request and expectation of fauours What ailed the waters of Iericho Surely originally they were not ill affected No men could be foolish as to build a city where neither earth nor water could be vsefull Meere prospect could not cary men to the neglect of health and profit Hiel the Bethelite would neuer haue reedified it with the danger of a curse so lately as in the dayes of Ahab if it had beene of old notorious for so foule an annoyance Not therefore the ancient malediction of Ioshua not the neighbourhood of that noisome lake of Sodome was guilty of this disease of the soyle and waters but the late sinnes of the inhabitants Hee turneth the riuers into a wildernesse and water springs into a dry ground a fruitfull land into barrennesse for the wickednesse of them that dwell therein How oft haue wee seene the same field both full and famishing How oft the same waters both safe and by some irruption or new tincture hurtfull Howsoeuer naturall causes may concurre heauen and earth and ayre and waters follow the temper of our soules of our liues and are therefore indisposed because we are so Iericho began now to make it selfe capable of a better state since it was now become a receptacle of Prophets Elisha is willing to gratifie his hosts it is reason that any place should fare the better for the presence of Diuines The medicine is more strange then the disease Bring mee a new Cruse and put salt therein Why a Cruse why new why Salt in that new Cruse How should Salt make water potable Or if there were any such vertue in it what could a Cruse-full doe to a whole current Or if that measure were sufficient what was the age of the Cruse to the force of the Salt Yet Elisha cals for Salt in a new Cruse God who wrought this by his Prophet is a free agent as hee will not binde his power to meanes so will he by his power binde vnlikely meanes to performe his will Naturall proprieties haue no place in miraculous works No lesse easie is it for God to worke by contrary then subordinate powers The Prophet doth not cast the Salt into the channel but into the spring of the waters If the fountaine bee redressed the streames cannot be faulty as contrarily the puritie and soundnesse of the streame auailes nothing to the redresse of the fountaine Reformation must begin at the well-head of the abuse The order of being is a good guide to the methode of amending Vertue doth not runne backward Had Elisha cast the Salt into the brookes and ditches the remedy must haue striuen against the streame to reach vp to the spring now it is but one labour to cure the fountaine Our heart is a Well of bitter and venomous water our actions are the streames In vaine shall we cleanse our hands
and danger of it 222 Small A true note of a false heart is to bee nice in small matters and negligent in great 147 Societie Christian society how good 15 Our behauiour in society and priuacie 30 31 An inconstant man vnfit for societie 36 Solitarinesse How dangerous 15 The benefit of it 296 No cause hath he to bee solitarie that hath God with him 976 An help to the speed of temptation 1192 Sorrow How to bee well resolued in sorrow 16 Of the sorrow not to bee repented of 301 Against sorrow for worldly crosses 309 Soule Gods and the worlds profer for the soule compared 52 Our carelesnesse for our soule set downe 437 Spa Described to bee more wholesome then pleasant and more famous then wholesome 282 Speech The praise of a good speech 10 A good thing to inure youth to good speech 11 The censure of much speech and little wit 12 Not what or how so much as the end of a mans speeches are to be considered 145 Spirit It is good to try the spirits 1112 Spirituall spirituall things how soueraigne or hurtfull 1046 State Where the temporall and spirituall state combine not together see what followes 1062 Strife There are three things that wise and honest men neuer striue for 27 Subiect His duty to Prince and fellow subiects 233 234 The close relation betweene Prince and subiect 1117 The Soueraigne is smitten in his subiect 1259 Successe We must not measure our spirituall successe by our owne power c. 917 Good successe oft lifts vp the heart with too much confidence 955 The custome of successe what it doth in sinne 1007 Suffer In suffering euill wee must not looke to second causes 26 Suggestions It is more safe to keepe our selues out of the noise of suggestions then to stand vpon our power of deniall 1007 Sunne Of its standing still at Iosua's prayer 967 Superfluitie The affectation of it what 141 Nothing seemes so superfluous as religious duties 865 Superstition Its character 198 What it doth 900 It is deuotions ape 1047 How iniurious to God 1117 Superstition how it befooles men 1354 Suspition Charitie it selfe when it will allow suspition 958 Where it is good to bee suspitious 972 Suspition is quick-â—ighted 1144 Swine What swine the Deuill enters into 1302 T TAbernacle Sweet allusions of the Tabernacle with heauen 467 Tamar Of her and Ammon 1144 Her bewailing her virginitie 1146 Teachers The sinnes of Teachers are the teachers of sinne 1061 Teares Obseruations of them 135 That here our eyes are full of teares 462 How precious 463 The world full of causes of weeping 464 Temperance In diet words actions and affections 223 Temple Both the Tabernacle and it were resemblances of the holy Church of God 467 The Temple abused to Idolatry whether it may bee vsed to Gods seruice 593 Of their founders and furnishers ibid. The state of the Temple and our Church in resemblance 597 It is good comming to the Temple howsoeuer 870 There is now no Christian but is a Temple 1175 The building of the Temple 1266 Foure Temples to be seen in that one 1268 The resemblances of it with the Temple of our body 1268 1269 Temporals they are all troublesome 47 Temptations they are more perillous in prosperity then in aduersity 13 Those temptations are most powerfull which fetch their force from pretence of Religious obedience 1100 Christs temptation 1191 Strong temptation is a signe of sound holinesse ibid. The Deuils boldnes in tempting Christ ibid. Solitarinesse a great helpe to it 1192 In euery temptation there is appearance of good 1193 Satans motiue in the temptation of Christ worse then his motion ibid. 1194 No place left free from his temptations 1198 No temptation so dangerous as that which comes vnder the vaile of holinesse 1320 Tempter hee that would alwaies be our tormenter cares but sometimes to bee our tempter 1294 Testaments the maruellous accordance betweene the two Testaments 896 Thank-fulnesse we can neuer do though for a thankefull man 866 A true token of a thankefull heart 1032 Throne what it signifies 465 Thoughts good thoughts make but a thorow are in the wicked 874 Time its pretiousnesse and reasons of redeeming it 48 What to doe that time may neither steale on vs nor from vs. 60 Our wisdome in taking times for ought we doe 474 1051 Tongue the tongues and hearts correspondence 38 The tongue will hardly leaue that which the heart is enured to 149 A foule tongue punished with a foule face 915 Innocency no shelter for an euill tongue 921 How should men bee hypocrites if they had not good tongues 1048 Of the threefold vse of the tongue 1287 Traditions the Papists and Pharisees parallel in matter of traditions 413 Traffique 697 Tranquility vide Quietnesse Trauells aduice therein with the description of some mens ends therein 288 Two occasions of trauel 669 Youth not so fit for trauell as some thinke 670 Of too much speed in sending them forth 671 Early trauell and early rising compared in 3 things 672 What the trauels of our Gentry robs them of 674 675 Trauell for table-talke censured 676 The Trauellers stake for the goodly furniture of his Gentry 678 The trauellers entertainmeÌ„t in popish places 680 What by trauell men get for manners 685 A suit to his Soueraigne and the gentry in this thing 686 Transubstantiation concerning it 656 Treachery what it doth 280 Truth the Churches happinesse when truth and peace kisse each other 6 Diuine truth is most faire and scorneth to borrow beauty 139 Truth in words 217 Truth in dealings with its practice and reward 218 Truth within keeps the wals without 281 The veine wherein truth lies 516 Not bought with ease ibid. It is of an high rate 517 Why men tho doe not so much as câ—eapen it ibid. It is excellent alwayes thoÌ„ the issue be distastfull 518 It stands not more in iudgement then in affection ibid. Of petty chapmen which sell truth for trifles 519 How neere truth and falsehood meet together 933 Truth is not afraid of any light 1060 Truth how it may be concâ—aled though not denied 1077 1078 Truth must not be measured by the poll 1361 Truths lot ibid. V VAine-glory Its Character 294 Valiant the character of a valiant man 176 All valour is cowardise to that which is built vpon religion 1136 Vengeance Gods vengeance when it is hottest it maketh differences of men 921 vide Reuenge No strength can keep sinners for Gods vengeance 951 God hath more wayes for vengeance then he hath creatures 967 Small comfort in the delay of vengeance 1074 Vengeance against rebels may sleepe but cannot die 1263 Vertue euery vertuous action hath a double shadow glory and enuy 57 Vertue not lookt vpon alike with all eyes 853 Euery vertue a disgrace when euery vice hath a title 865 Those men are worse then deuils that hate men for vertue 1023 Vertue what great riches it is 1027 Vestals Prettily described 281 Vice Euery vice hath a title