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
remit somewhat and both meet in the midst Thus I haue endeauored to doe with sincere intent of their good rather then my own applause For it had beene easie to haue reached to an higher straine but I durst not whether for the graue Maiesty of the subiect or benefit of the simplest reader You shal still note that I haue laboured to keepe Dauids entire sense with numbers neither lofty nor slubbered which mean is so much more difficult to find as the businesse is more sacred and the liberty lesse Many great wits haue vndertaken this task which yet haue either not effected it or haue smothered it in their priuate deskes and denied it the common light Amongst the rest were those two rare spirits of the Sidnyes to whom Poesie was as naturall as it is affected of others and our worthy friend M. Syluester hath shewed me how happily he hath sometimes turned from his Bartas to the sweet singer of Israel It could not be that in such abundant plenty of Poesie this work should haue past vnattempted would God I might liue to see it perfected either by my own hand or a better In the meane time let me expect your impartiall sentence both concerning the forme and sense Lay aside your loue for a while which too oft blindes iudgement And as it vses to be done in most equall proceedings of iustice shut me out of doores while my verse is discussed yea let me receiue not your censure onely but others by you this once as you loue mee play both the Informer and the Iudge Whether you allow it you shall encourage me or correct you shall amend me Either your starres or your spits Asteriscus Veru that I may vse Origens notes shall bee welcome to my margent It shall be happy for vs if God shall make our poore labours any way seruiceable to his Name and Church To M. Samuel Sotheby EP. VI. A Preface to his Relation of the Russian affaires TRauell perfiteth wisedome and obseruation giues perfection to trauell without which a man may please his eyes not feed his braine and after much earth measured shall returne with a weary body and an empty minde Home is more safe more pleasant but lesse fruitfull of experience But to a mind not working and discursiue all heauens all earths are alike And as the end of trauell is obseruation so the end of obseruation is the enforming of others for what is our knowledge if smothered in our selues so as it is not knowne to more Such secret delight can content none but an enuious nature You haue breathed many and cold ayres gone farre seene much heard more obserued all These two yeares you haue spent in imitation of Nabuchadnezzars seuen conuersing with such creatures as Paul fought with at Ephesus Alas what a face yea what a backe of a Church haue you seene what manners what people Amongst whom ignorant superstition striues with close Atheisme treachery with cruelty one Deuill with another while Truth and Vertue doe not so much as giue any chalenge of resistance Returning once to our England after this experience I imagine you doubted whether you were on earth or in heauen Now then if you will heare me whom you were wont as you haue obserued what you haue seene and written what you haue obserued so publish what you haue written It shall bee a gratefull labour to vs to posterity I am deceiued if the ficklenesse of the Russian state haue not yeelded more memorable matter of history then any other in our age or perhaps many centuries of our predecessors How shall I think but that God sent you thither before these broiles to be the witnesse the register of so famous mutations He loues to haue those iust euils which hee doth in one part of the world knowne to the whole and those euils which men doe in the night of their secrecy brought forth into the Theater of the World that the euill of mens sinne being compared with the euill of his punishment may iustifie his proceedings and condemne theirs Your worke shall thus honor him besides your second seruice in the benefit of the Church For whiles you discourse of the open tyranny of that Russian Nero Iohn Basilius the more secret no lesse bloody plots of Boris the ill successe of a stolne Crowne tho set vpon the head of an harmelesse Sonne the bold attempts and miserable end of a false yet aspiring chalenge the perfidiousnesse of a seruile people vnworthy of better gouernors the miscariage of wicked gouernors vnworthy of better subiects the vniust vsurpations of men iust tho late reuenges of God cruelty rewarded with blood wrong claimes with ouerthrow treachery with bondage the Reader with some secret horror shall draw-in delight and with delight instruction Neither know I any Relation whence hee shall take out a more easie lesson of iustice of loyalty of thankfulnesse But aboue all let the world see and commiserate the hard estate of that worthy and noble Secretary Buchinski Poore gentleman his distresse recals euer to my thoughts Aesops Storke taken amongst the Cranes He now nourishes his haire vnder the displeasure of a forraine Prince At once in durance and banishment He serued an ill master but with an honest heart with cleane hands The masters iniustice doth no more infect a good seruant then the truth of the seruant can iustifie his ill master A bad worke-man may vse a good instrument and oft-times a cleane napkin wipeth a foule mouth It ioyes me yet to thinke that his piety as it euer beld friendship in heauen so now it wins him friends in this our other world Lo euen from our Iland vnexpected deliuerance takes a long flight and blesseth him beyond hope yea rather from heauen by vs. That God whom he serues will bee knowne to those rude and scarce humane Christians for a protector of innocence a fauourer of truth a rewarder of piety The mercy of our gracious King the compassion of an honourable Councellor the loue of a true friend and which wrought all and set all on worke the grace of our good God shall now loose those bonds and giue a glad welcome to his liberty and a willing farewell to his distresse He shall I hope liue to acknowledge this in the meane time I doe for him Those Russian affaires are not more worthy of your records then your loue to this friend is worthy of mine For neither could this large sea drowne or quench it nor time and absence which are wont to breed a lingring consumption of friendship abate the heat of that affection which his kindnesse bred religion nourished Both rarenesse and worth shall commend this true-loue which to say true hath been now long out of fashion Neuer times yeelded more loue but not more subtle For euery man loues himselfe in another loues the estate in the person Hope of aduantage is the loadstone that drawes the iron hearts of men not vertue not desert No age afforded more
is sure and eternall If any man will doe my Fathers will he shall know of the doctrine whether it be of God TO M. EDMVND SLEIGH EP. IV. A discourse of the hardnesse of Christianity and the abundant recompence of the pleasures and commodities of that profession HOw hard a thing it is deare Vncle to be a Christian perhaps others are lesse dull and more quiet more waxen to the impressions of grace and lesse troublesome to themselues I accuse none but whom I dare my selfe Euen easie businesses are hard to the weake let others boast I must complaine To keepe our station is hard harder to moue forward One while I scarce restraine my vnruly desires from euill ofter can find no lust to good My heart will either be vaine or sullen when I am wrought with much sweat to detest sinne and distaste the world yet who shall raise vp this drosse to a spirituallioy Sometimes I purpose vvell and if those thoughts not mine begin to lift me from my earth loe he that rules in the aire stoopes vpon me with powerfull tentations or the vvorld puls me downe with a sweet violence so as I know not vvhether I be forced or perswaded to yeeld I finde much weakenesse in my selfe but more treachery How vvilling am I to be deceiued How loth to bee altered Good duties seeme harsh and can hardly escape the repulse or delay of excuses and not without much strife grow to any rellish of pleasure and vvhen they are at best cannot auoid the mixture of many infirmities which doe at once disquiet and discourage the mind not suffering it to rest in vvhat it vvould haue done and could not And if after many fighes and teares I haue attained to doe well and resolue better yet this good estate is farre from constant and easily inclining to change And whiles I striue in spight of my naturall ficklenesse to hold my owne vvith some progresse and gaine vvhat difficultie doe I finde vvhat opposition O God what aduersaries hast thou prouided for vs vveake men what incounters Malicious and subtill spirits an alluring vvorld a serpentine and stubborne nature Force and fraud doe their vvorst to vs sometimes because they are spirituall enemies I see them not and complaine to feele them too late Other-whiles my spirituall eyes see them with amazement and I like a cowardly Israelite am ready to flee and plead their measure for my feare Who is able to stand before the sonnes of Anak Some other times I stand still and as I can weakely resist but am foiled with indignation and shame Then againe I rise vp not without bashfulnesse and scorne and vvith more hearty resistance preuaile and triumph when ere long surprized with a sudden and vnwarned assault I am caried away captiue whither I vvould not and mourning for my discomfiture study for a feeble reuenge My quarrell is good but my strength maintaines it not It is now long ere I can recouer this ouerthrow and finde my selfe whole of these wounds Besides suggestions crosses fall heauy and worke no small distemper in a minde faint and vnsetled vvhose law is such that the more I grow the more I beare and not seldome when God giues me respite I afflict my selfe either my feare faineth euils or my vnruly passions raise tumults vvithin me vvhich breed much trouble whether in satisfying or suppressing not to speake that sinne is attended besides vnquietnesse vvith terror Now you say Alas Christianitie is hard I grant it liue gainfull and happy I contemne the difficultie when I respect the aduantage The greatest labours that haue answerable requitals are lesse then the least that haue no regard Beleeue me when I looke to the reward I would not haue the worke easier It is a good Master whom we serue who not onely payes but giues not after the proportion of our earnings but of his owne mercy If euery paine that wee suffer were a death and euery crosse an hell we haue amends enough It were iniurious to complaine of the measure when we acknowledge the recompence Away with these weake dislikes tho I should buy it dearer I would be a Christian Any thing may make me out of loue with my selfe nothing with my profession I were vnworthy of this fauour if I could repent to haue endured herein alone I am safe herein I am blessed I may be all other things and yet with that dying Emperor complaine with my last breath That I am no whit the better let me be a Christian I am priuiledged from miseries hell cannot touch me death cannot hurt me No euill can arrest me while I am vnder the protection of him which ouer-rules all-good and euill yea so soone as it touches mee it turnes good and being sent and suborned-by my spirituall aduersaries to betray mee now in an happy change it fights for me and is driuen rather to rebell then wrong mee It is a bold and strange word No price could buy of me the gaine of my sinnes That which while I repented I would haue expiated with blood now after my repentance I forgoe not for a world the fruit of hauing sinned if not rather of hauing repented Besides my freedome how large is my possession All good things are mine to challenge to enioy I cannot looke beyond my owne nor besides it and the things that I cannot see I dare claime no lesse The heauen that rowles so gloriously aboue my head is mine by this right yea those celestiall spirits the better part of that high creation watch me in my bed guard me in my wayes shelter me in my dangers comfort me in my troubles and are ready to receiue that soule which they haue kept What speake I of creatures The God of spirits is mine and by a sweet and secret vnion I am become an heire of his glory yea as it were a limme of himselfe O blessednesse worthy of difficulty vvorthy of paine What thou vvilt Lord so I may be thine what thou wilt When I haue done all when I haue suffered all thou exceedest more then I want Follow me then deare Vncle or if you will leade me rather as you haue done in these steps and from the rough way looke to the end Ouer-looke these trifling grieuances and fasten your eyes vpon the happy recompence and see if you cannot scorne to complaine Pitie those that take not your paines and persist with courage till you feele the weight of your Crowne To Mr W. L. EP. V. Expostulating the cause of his vnsetlednesse in Religion which is pleaded to be our dissensions shewing the insufficiencie of that Motiue and comparing the state of our Church herein with the Romish I Would I knew where to finde you then I could tell how to take a direct ayme whereas now I must roue and coniecture To day you are in the tents of the Romanists to morrow in ours the next day betweene both against both Our aduersaries thinke you ours we theirs your conscience findes you
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
censure of that resolute Hierome Ego è contrario loquar c. I say saith he and in spight of all the world dare maintaine that now the Iewish ceremonies are pernitious and deadly and whosoeuer shall obserue them whether hee be Iew or Gentile in barathrum Diaboli deuolutum Shall frie in Hell for it Still Altars still Priest sacrifices still still washings still vnctions sprinkling shauing purifying still all and more than all Let them heare but Augustines censure Quisquis nunc c. Whosoeuer shall now vse them as it were raking them vp out of their dust hee shall not bee Pius deductor corporis sed impius sepulturae violator an impious and sacrilegious wretch that ransacks the quiet tombes of the dead I say not that all Ceremonies are dead but the Law of Ceremonies and of Iewish It is a sound distinction of them that profound Peter Martyr hath in his Epistle to that worthy Martyr Father Bishop Hooper Some are typicall fore-signifying Christ to come some of order and decencie those are abrogated not these the Iewes had a fashion of prophesying in the Churches so the Christians from them as Ambrose the Iewes had an eminent pulpit of wood so wee they gaue names at their Circumcision so wee at Baptisme they sung Psalmes melodiously in Churches so doe we they paid and receiued tithes so doe wee they wrapt their dead in linnen with odors so wee the Iewes had sureties at their admission into the Church so wee these instances might be infinite the Spouse of Christ cannot bee without her laces and chaines and borders Christ came not to dissolue order But thou O Lord how long how long shall thy poore Church finde her ornaments her sorrowes and see the deare sonnes of her wombe bleeding about these apples of strife let mee so name them not for their value euen small things when they are commanded looke for no small respect but for their euent the enemie is at the gates of our Syracuse how long will wee suffer our selues taken vp with angles and circles in the dust yee Men Brethren and Fathers helpe for Gods sake put to your hands to the quenching of this common flame the one side by humilitie and obedience the other by compassion both by prayers and teares who am I that I should reuiue to you the sweet spirit of that diuine Augustine who when hee heard and saw the bitter contentions betwixt two graue and famous Diuines Ierome and Ruffine Heu mihi saith he qui vos alicubi fiâ—al inuenire non possum Alas that I should neuer finde you two together how I would fall at your feet how I would embrace them and weepe vpon them and beseech you either of you for other and each for himselfe both of you for the Church of God but especially for the weake for whom Christ died who not without their owne great danger see you two fighting in this Theatre of the world Yet let me doe what he said he would doe begge for peace as for life by your filiall pietie to the Church of God whose ruines follow vpon our diuisions by your loue of Gods truth by the graces of that one blessed Spirit whereby we are all informed and quickned by the precious bloud of that Sonne of God which this day and this houre was shed for our redemption bee inclined to peace and loue and though our braines be different yet let our hearts be one It was as I heard the dying speech of our late reuerend worthy and gratious Diocesan Modo me moriente viuat ac floreat Ecclesia Oh yet if when I am dead the Church may liue and flourish What a spirit was here what a speech how worthy neuer to die how worthy of a soule so neere to his heauen how worthy of so happy a succession Yee whom God hath made inheritors of this blessed care who doe no lesse long for the prosperitie of Sion liue you to effect what hee did but liue to wish all peace with our selues and warre with none but Rome and Hell And if there bee any wayward Separatist whose soule professeth to hate peace I feare to tell him Pauls message yet I must Si tu pacem sugis ego te ab Ecclesia fugere mando Would to God those were cut off that trouble you How cut off As good Theodosius said to Demophilus a contentious Prelate Si tu pacem fugis c. If thou flie peace I will make thee flie the Church Alas they doe flie it that which should be therir punishment they make their contentment how are they worthy of pittie As Optatus of his Donatists they are Brethren might be companions and will not Oh wilfull men whither doe they runne from one Christ to another Is Christ diuided we haue him thankes be to our good God and we heare him daily and whither shall we goe from thee thou hast the words of eternall life Thus the Ceremonies are finished now heare the end of his sufferings with like patience and deuotion his death is here included it was so neere that he spake of it as done and when it was done all was done How easie is it to lose our selues in this discourse how hard not to be ouerwhelmed with matter of wonder and to finde either beginning or end his sufferings found an end our thoughts cannot Lo with this word he is happily waded out of those deeps of sorrowes whereof our conceits can finde no bottome yet let vs with Peter gird our coat and cast our selues a little into this sea All his life was but a perpetuall Passion In that he became man he suffered more than wee can doe either while we are men or when we cease to be men he humbled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea he emptied himselfe We when we cease to be here are cloathed vpon 2 Cor. 5. Wee both winne by our being and gaine by our losse he lost by taking our more or lesse to himselfe that is manhood For though euer as God I and my Father are one yet as man My Father is greater than I. That man should be turned into a beast into a worme into dust into nothing is not so great a disparagement as that God should become man and yet it is not finished it is but begun But what man If as the absolute Monarch of the world hee had commanded the vassalage of all Emperors and Princes and had trod on nothing but Crownes and Scepters and the necks of Kings and bidden all the Potentates of the earth to attend his traine this had carried some port with it sutable to the heroicall Maiestie of Gods Sonne No such matter here is neither Forme nor Beautie vnlesse perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forme of a seruant you haue made me to serue with your sinnes Behold hee is a man to God a seruant to man and be it spoken with holy reuerence a drudge to his seruants Hee is despised and reiected of men yea as
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
ep 13. Nullo concordia glutine aut vnitatis vinculo copulari possunt and that rabble of Opinions which they haue raked together so opposed that it cannot by any glew of concord as Cyprian speaketh nor bond of vnity be conioyned That which Rome holds with vs makes it a Church That which it obtrudes vpon vs makes it hereticall The truth of principles makes it one the error and impiety of additions makes it irreconcileable Neither do 〈◊〉 this late and spurious brood of traditions more oppose vs than it doth those very Principles of Religion which the authors themselues desire to establish Looke on the face therefore of the Roman Church she is ours and Gods Looke on her back she is quite contrary Antichristian More plainly for it is no disputing in Metaphors as Clemens said well Rome doth both hold the foundation and destroy it she holds it directly destroies it by consequent In that she holds it she is a true Church howsoeuer imputed In that she destroyes it what-euer semblance shee makes of piety and holinesse she is a Church of malignants Psal 26.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If shee did altogether hold it she should be sound and Orthodox If altogether she destroyed it she should be either no Church or deuillish but now that she professes to hold those things directly which by inference of her consequences shee closely ouerthrowes she is a truly visible Church but an vnsound In what shee holds the principles we embrace her in what she destroyes them we pitty her error and hate her obstinate The common bond of Christianitie neuer ties vs to fauour grosse errors so much as with silence there is no such slauerie in the deare name of a sister that it should binde vs to giue either aid Eph. 5.11 or countenance to lewdnesse Haue no such fellowship saith S. Paul but rather reproue So wee haue done both modestly and earnestly The same is befalne vs which befell the blessed Apostle we are become their enemies for telling the truth Gal. 4.16 Behold now we are thrust out of doore spet vpon rayled at and when opportunitie serues persecuted with most curious torments And lest any mischiefe should be wanting obstinacie is now at last added vnto error and a cruel rage arising from impatience and now their wickednesse began to please them the more because it displeased vs. And what should we now doe in such a case wee the despised and reiected Patrons of this spirituall chastitie To let fall so iust a cause wee might not vnlesse wee would cast off that God who challenges this plea for onely his To yeeld and giue in were no other than to betray the truth of God and damne our owne soules No course remaines but this one and here is our onely safety with all our courage and skill to oppose the wicked Paradoxes and Idolatrous practises of the Romish Church till either she be ashamed of her selfe or repent that euer she was SECT II. The Commodities and Conditions of Peace BEAVTIFVLL is the name of Peace as Hilary speaketh and truly sacred Hilar. cit a Cal. de vera pacific Iudic. 6.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam 18.29 Iud. 19.29 1 Chr. 12.18 Luc. 2.14 Ioh. 14.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 13.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 3.18 Rom. 14 19. 1 Pet. 3.11 and such as scarce sauoureth of the earth Neither did the Hebrewes by any other terme choose rather to expresse all happinesse and perfection of liuing Neither is there any thing which the Angels did more gladly congratulate vnto men or which Christ did more carefully bequeath or the Apostles more earnestly enioyne How oft and how vehemently doth the Spirit intreat and command vs to haue peace But this thou sayest is euery mans wish to haue peace but what if peace will not be had Loe then Saint Iames charges vs to make peace by our endeuours by our patience Once made and had what if it will not stay with vs Then Saint Paul bids to follow those things which concerne peace What if it will needs away and hide it selfe yet then Saint Peter commands to follow and inquire after it What if once found it refuse to come as Abrahams seruant presupposed of Rebecca Euen then study to be quiet saith Saint Paul or as the word implies Be ambitious of Peace 1 Thes 4.11 So let the Author of Peace loue vs as we loue Peace Socr. l. 1. c. 4. Socr. l. 3. c. 21. Who is there that would not rather wish with Constantine quiet daies and nights free from care and vexation It was a speech worthy of an Emperour and a Christian that fell from Iouianus about that querelous libell of the Macedonians I hate contention and those that are inclined to concord I loue and reuerence Our aduersaries would make vs beleeue they professe and desire no lesse with an equall zeale of charitie and agreement God bee Iudge betwixt vs both and whethersoeuer persists to hate peace let him perish from the face of God and his holy Angels Yea that this imprecation may be needlesse he is already perished Cypr. de simplic prae l. Ad Pacis praemium venâ—re non possunt qui pacem Dâ—mini discordiae furore ruperunt In Psal 28. For as Cyprian according to his wont grauely they cannot come to the reward of Peace which haue broken the Peace of God with the fury of discord And surely what but the flames of hell can determine the ambition of these fiery and boyling spirits Basil obserues well that Gods fire gaue light and burned not contrarily the fire of hell burneth without light and therefore is well worthy of those who despising the light of truth delight themselues in the flames of contentions Those are the true haters of Peace which doe wilfully patronize errors contrary to the Christian faith So long as wee must dwell by these tents of Kedar wee shall too iustly complaine with the Psalmist Psal 120. I loue Peace but in the meane while they are bent to Warre And as for vs which professe our selues the ingenuous clients of Peace since wee must needs fight it is not for vs to doe nothing For that blessed Quire of Angels before their Peace vpon earth Luc. 2.14 Iam. 3.17 well sung Glory to God in the highest Heauens and Saint Iames describes the wisdome of God to bee first pure then peaceable And that chosen vessell implies no lesse when to his charge of Peace hee addes If it bee possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.18 That is as impossible to euery good man which ought not to be done as that which cannot bee done neither indeed as the rule of Lawyers runnes can we be said to be able to doe that which we cannot honestly doe God saith S. Paul is not the Author of confusion but of Peace It is a wicked peace it is no peace that necessarily breeds confusion That Peace is worthy of a
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
perceiuing more than Art or nature in this draught he falles downe at the knees of Iesus saying Lord goe from me for I am a sinfull man Himselfe is caught in this Net Hee doth not greedily fall vpon so vnexspected profitable a bootie but he turnes his eyes from the draught to himselfe from the act to the Author acknowledging vilenesse in the one in the other Maiestie Goe from me Lord for I am a sinfull man It had beene pitie the honest Fisher-man should haue beene taken at his Word Oh Simon thy Sauiour is come into thine owne ship to call thee to call others by thee vnto blessednesse and doest thou say Lord goe from me As if the patient should say to the Physician Depart from me for I am sicke It was the voice of astonishment not of dislike the voice of humilitie not of discontentment yea because thou art a sinfull man therefore hath thy Sauiour need to come to thee to stay with thee and because thou art humble in the acknowledgement of thy sinfulnesse therefore Christ delights to abide with thee and will call thee to abide with him No man euer fared the worse for abasing himselfe to his God Christ hath left many a soule for froward and vnkind vsage neuer any for the disparagement of it self and intreaties of humilitie Simon could not deuise how to hold Christ faster than by thus suing to him to be gone than by thus pleading his vnworthinesse O my soule be not weary of complaining of thine owne wretchednesse disgrace thy selfe to him that knowes thy vilenesse be astonished at those mercies which haue shamed thine ill deseruings Thy Sauiour hath no power to goe away from a prostrate heart Hee that resists the proud heartens the lowly Feare not for I will make thee hence-forth a Fisher of men Loe this Humilitie is rewarded with an Appstleship What had the Earth euer more glorious than a Legacy from Heauen Hee that bade Christ goe from him shall haue the honour to goe fastâ— this happy errand This was a Trade that Simon had no skill of it could not but be enough to him That Christ said I will make thee the miracle shewed him able to make good his word hee that hath power to command the Fishes to be taken can easily enable the hands to take them What is this diuine Trade of ours then but a spirituall Piscation The World is a Sea Soules like Fishes swim at liberty in this Deepe the Nets of wholsome Doctrine draw vp some to the shore of Grace and Glory How much skill and toyle and patience is requisite in this Art Who is sufficient for these things This Sea these Nets the Fishers the Fish the Vessels are all thine O God doe what thou wilt in vs and by vs Giue vs ability and grace to take giue men will and grace to be taken and take thou glory by that which thou hast giuen The marriage in Cana. WAs this then thy first miracle O Sauiour that thou wroughts in Cana of Galile And could there bee a greater miracle than this that hauing beene thirtie yeares vpon earth thou didst no miracle till now That thy diuinitie did hide it selfe thus long in flesh that so long thou wouldest lye obscure in a corner of Galile vnknowne to that world thou camest to redeeme That so long thou wouldest straine the patient expectation of those who euer since thy Starre waited vpon the reuelation of a Messias We silly wretches if we haue but a dram of vertue are ready to set it out to the best shew thou who receiuedst not the Spirit by measure wouldst content thy selfe with a willing obscuritie and concealedst that power that made the world in the roofe of an humane brest in a cottage of Nazareth O Sauiour none of thy miracles is more worthy of astonishment than thy not doing of miracles What thou didst in priuate thy wisedome thought fit for secrecy but if thy blessed Mother had not beene acquainted with some domesticall wonders shee had not now expected a miracle abroad The Starres are not seene by day the Sunne it selfe is not seene by night As it is no small art to hide Art so is it no small glorie to conceale glorie Thy first publique miracle graceth a marriage It is an ancient and laudable institution that the Rights of matrimony should not want a solemne celebration When are feasts in season if not at the recouery of our lost ribbe If not at this mayne change of our estate wherein the ioy of obtayning meets with the hope of further comforts The Sonne of the Virgin and the Mother of that Sonne are both at a wedding It was in all likelihood some of their kindred to whose nuptiall feast they were inuited so farre yet was it more the honour of the act than of the person that Christ intended He that made the first marriage in Paradise bestowes his first miracle vpon a Galilean marriage Hee that was the Author of matrimonie and sanctified it doth by his holy presence honest the resemblance of his eternall vnion with his Church How boldly may we spit in the faces of all the impure aduersaries of wedlocke when the Sonne of God pleases to honour it The glorious Bride-groome of the Church knew well how ready men would be to place shame euen in the most lawfull coniunctions and therefore his first worke shall be to countenance his owne Ordinance Happy is that wedding where Christ is a guest O Sauiour those that marry in thee cannot marry without thee There is no holy Marriage whereat thou art not how euer inuisible yet truely present by thy Spirit by thy gracious benediction Thou makest marriages in heauen thou blessest them from heauen Oh thou that hast betrothed vs to thy selfe in Truth and Righteousnesse doe thou consummate that happy marriage of ours in the highest heauens It was no rich or sumptuous Bridall to which Christ with his mother and Disciples vouchsafed to come from the further parts of Galile I finde him not at the magnificent feasts or triumphs of the Great the proud pompe of the World did not agree with the state of a seruant This poore needy Bride-groome wants drinke for his guests The blessed Virgin though a stranger to the house out of a charitable compassion and a friendly desire to maintaine the decencie of an Hospitall entertaynment inquires into the wants of her Host pitties them bemones them where there was power of redresse When the wine failed the mother of Iesus said vnto him They haue no wine How well doth it beseeme the eyes of pietie and Christian loue to looke into the necessities of others Shee that conceiued the God of mercies both in her heart and in her wombe doth not fixe her eyes vpon her owne trencher but searcheth into the penurie of a poore Israelite and feeles those wants whereof he complaines not They are made for themselues whose thoughts are are onely taken vp with their owne store or indigence There
filthinesse of the sinne was not so great as the impudency of the manner When the Prophet Nathan came with that heauy message of reproofe and menace to Dauid after his sinne with Bathsheba hee could say from God Behold I will raise vp euill against thee out of thine owne house and will take thy wiues before thine eyes and giue them vnto thy neighbour and he shall lie with thy wiues in the sight of this Sunne For thou didst it secretly but I will doe this thing before all Israel and before this Sunne The counsell of Achitophel and the lust of Absalom haue fulfilled the iudgement of God Oh the wisedome of the Almighty that can vse the worst of euils well and most iustly make the sins of men his executioners It was the sinne of Reuben that he defiled his fathers bed yet not in the same height of lewdnes what Reuben did in a youthfull wantonnesse Absalom did in a malicious despight Reuben sinned with one Absalom with ten Reuben secretly Absalom in the open eyes of heauen and earth yet old Iacob could say of Reuben Thou shalt not excell thy dignitie is gone whiles Achitophel sayes to Absalom Thy dignitie shall arise from incest Climbe vp to thy fathers bed if thou wilt sit in his throne If Achitophel were a politician Iacob was a Prophet if the one spake from carnall sense the other from diuine reuelation Certainly to sin is not the way to prosper what euer vaine fooles promise to themselues there is no wisdome nor vnderstanding nor counsell against the Lord. After the rebellion is secured for continuance the next care is that it may end in victory this also hath the working head of Achitophel proiected Wit experience told him that in these cases of assault celeritie vses to bring forth the happiest dispatch whereas protraction is no small aduantage to the defendant Let me saith he choose out now twelue thousand men and I will vp and follow after Dauid this night and I will come vpon him while he is weary and weak-handed No aduice could be more pernicious For besides the wearinesse and vnreadinesse of Dauid and his army the spirits of that worthy leader were daunted and deiected with sorrow and offered way to the violence of a sudden assault The field had beene halfe won ere any blow stricken Achitophel could not haue beene reputed so wise if he had not learned the due proportion betwixt actions and times He that obserueth euery winde shall neuer sow but he that obserues no winde at all shall neuer reape The likeliest deuices doe not alwayes succeed The God that had appointed to establish Dauids throne and determined Salomon to his succession findes meanes to crosse the plot of Achitophel by a lesse-probable aduice Hushai was not sent backe for nothing where God hath in his secret will decreed any euent hee inclines the wills of men to approue that which may promote his owne purposes Neither had Hushai so deepe an head neither was his counsell so sure as that of Achitophel yet his tongue shall refell Achitophel and diuert Absalom The pretences were fairer though the grounds were vnfound First to sweeten his opposition hee yeelds the praise of wisdome to his aduersary in all other counsels that hee may haue leaue to deny it in this His very contradiction in the present insinuates a generall allowance Then he suggests certaine apparent truths concerning Dauids valour and skill to giue countenance to the inferēces of his improbabilities Lastly he cunningly feeds the proud humor of Absaloza in magnifying the power and extent of his commands and ends in the glorious boasts of his fore-promised victory As it is with faces so with counsell that is faire that pleaseth He that giues the vttrance to words giues also their speed Fauour both of speech and men is not euer according to desert but according to fore-ordination The tongue of Hushai the heart of Absalom is guided by a power aboue their owne Hushai shall therefore preuaile with Absalom that the treason of Absalom may not preuaile Hee that worketh all in all things so disposeth of wicked men and spirits that whiles they doe most oppose his reuealed will they execute his secret and whiles they thinke most to please they ouerthrow themselues When Absalom first met Hushai returned to Hierusalem hee vpbraided him pleasantly with the scoffe of his professed friendship to Dauid Is this thy kindnesse to thy friend Sometimes there is more truth in the mouth then in the heart more in iest then in earnest Hushai was a friend his stay was his kindnes and now he hath done that for which he was left at Hierusalem disappointed Achitophel preserued Dauid Neither did his kindnesse to his friend rest here but as one that was iustly iealous of him with whom he was allowed to temporize he mistrusts the approbation of Absalom and not daring to put the life of his master vpon such an hazard he giues charge to Zadok and Abiathar of this intelligence vnto Dauid we cannot be too suspicious when we haue to doe with those that are faithlesse We cannot be too curious of the safety of good Princes Hushai feares not to descry the secrets of Absaloms counsell to betray a traytor is no other then a commendable worke Zadok and Abiathar are fast within the gates of Hierusalem their sonnes lay purposely abroad in the fields this message that concerned no lesse then the life of Dauid and the whole kingdome of Israel must bee trusted with a Maid Sometimes it pleaseth the wisedome of God who hath the variety of heauen and earth before him to single out weake instruments for great seruices and they shall serue his turne as well as the best No councellor of State could haue made this dispatch more effectually Ionathan and Ahimaaz are sent descried pursued preserued The fidelity of a maid instructed them in their message the suttlety of a woman saued their liues At the Well of Rogel they receiued their message in the Well of Bahurim was their life saued The sudden wit of a woman hath choked the mouth of her Well with dried corne that it might not bewray the messengers and now Dauid heares safely of his danger and preuents it and though weary with trauell and laden with sorrow he must spend the night in his remoue Gods promises of his deliuerance and the confirmation of his kingdome may not make him neglect the means of his safety If he be faithfull we may not be carelesse since our diligence and care are appointed for the factors of that diuine prouidence The acts of God must abate nothing of ours rather must we labour by doing that which he requireth to further that which he decreeth There are those that haue great wits for the publique none for themselues Such was Achitophel who whiles he had powers to gouerne a State could not tell how to rule his owne passions Neuer till now doe we find his counsell balked neither was it now
internall impulsion Caried by the same power that vnbound him for the oportunity of his Tyranny for the horrour of the place for the affamishment of his body for the auoidance of all meanes of resistance Solitary deserts are the delights of Satan It is an vnwise zeale that moues vs to doe that to our selues in an opinion of merit and holinesse which the Deuill wishes to doe to vs for a punishment and conueniencie of tentation The euill spirit is for solitarinesse God is for societie He dwels in the assembly of his Saints yea there hee hath a delight to dwell Why should not wee account it our happinesse that we may haue leaue to dwell where the author of all happinesse loues to dwell There cannot bee any misery incident into vs whereof our gracious Redeemer is not both conscious and sensible without any intreatie therefore of the miserable Demoniack or suit of any friend the God of spirits takes pitie of his distresse and from no motion but his owne commands the ill spirit to come forth of the man O admirable president of mercy preuenting our requests exceeding our thoughts forcing fauours vpon our impotence doing that for vs which we should and yet cannot desire If men vpon our instant solicitations would giue vs their best aide it were a iust praise of their bounty but it well became thee O God of mercy to goe without force to giue without suit And doe wee thinke thy goodnesse is impaired by thy glory If thou wert thus commiseratiue vpon earth art thou lesse in heauen How doest thou now take notice of all our complaints of all our infirmities How doth thine infinite pitie take order to redresse them What euill can befall vs which thou knowest not feelest not relieuest not How safe are wee that haue such a Guardian such a Mediator in heauen Not long before had our Sauiour commanded the winds and waters and they could not but obey him now he speakes in the same language to the euill spirit hee intreats not he perswades not hee commands Command argues superioritie Hee onely is infinitely stronger then the strong one in possession Else where powers are matcht though with some inequalitie they tugge for the victory and without a resistance yeeld nothing There are no fewer sorts of dealing with Satan then with men Some haue dealt with him by suit as the old Satanian hereticks and the present Indian Sauages sacrificing to him that hee hurt not Others by couenant conditioning their seruice vpon his assistance as Witches and Magicians Others by insinuation of implicite compact as charmers and Figure-casters Others by abduration as the sonnes of Scena and moderne Exorcists vnwarrantably charging him by an higher name then their owne None euer offered to deale with Satan by a direct and primary command but the God of spirits the great Archangell when the strife was about the body of Moses commanded not but imprecated rather The Lord rebuke thee Satan It is onely the God that made this spirit an Angell of light that can command him now that he hath made himselfe the Prince of darknesse If any created power dare to vsurpe a word of command he laughs at their presumption and knows them his vassals whom hee dissembles to feare as his Lords It is thou onely O Sauiour at whose becke those stubborne Principalities of hell yeeld and tremble no wicked man can bee so much a slaue to Satan as Satan is to thee the interposition of the grace may defeat that dominion of Satan thy rule is absolute and capable of no let What need wee to feare whiles wee are vnder so omnipotent a Commander The waues of the deepe rage horribly yet the Lord is stronger then they Let those Principalities and Powers doe their worst Those mighty aduersaries are vnder the command of him who loued vs so well as to bleed for vs What can wee now doubt off His power or his will How can wee professe him a God and doubt of his power How can wee professe him a Sauiour and doubt of his will Hee both can and will command those infernall powers we are no lesse safe then they are malicious The Deuill saw Iesus by the eyes of the Demoniack For the same saw that spake but it was the ill spirit that said I beseech thee torment mee not It was sore against his will that hee saw so dreadfull an obiect The ouer-ruling power of Christ dragged the foule spirit into his presence Guiltinesse would faine keepe out of sight The limmes of so wofull an head shall once call on the Hils and Rocks to hide them from the face of the Lambe such Lyon-like terrour is in that milde face when it lookes vpon wickednesse Neither shall it bee one day the least part of the torment of the damned to see the most louely spectacle that heauen can afford Hee from whom they fled in his offers of grace shall be so much more terrible as hee was and is more gracious I maruell not therefore that the Deuill when hee saw Iesus cryed out I could maruell that hee fell downe that hee worshipped him That which the proud spirit would haue had Christ to haue done to him in his great Duell the same he now doth vnto Christ fearfully seruilely forcedly Who shall henceforth bragge of the externall homage hee performes to the Sonne of God when hee sees Satan himselfe fall downe and worship What comfort can there be in that which is common to vs with Deuils who as they beleeue and tremble so they tremble and worship The outward bowings is the body of the action the disposition of the soule is the soule of it therein lies the difference from the counterfeit stoopings of wicked men and spirits The religious heart serues the Lord in feare and reioyces in him with trembling What it doth is in way of seruice In seruice to his Lord whose soueraignty is his comfort and protection In the feare of a son not of a slaue In feare tempered with ioy In a ioy but allayed with trembling whereas the prostration of wicked men and deuils is onely an act of forme or of force as to their Iudge as to their Tormentor not as to their Lord in meere seruility not in reuerence in an vncomfortable dulnesse without all delight in a perfect horror without capacitie of ioy These worship without thankes because they fall downe without the true affections of worship Who so maruels to see the Deuill vpon his knees would much more maruell to heare what came from his mouth Iesu the sonne of the most high God A confession which if we should heare without the name of the Author we should aske from what Saint it came Behold the same name giuen to Christ by the Deuill which was formerly giuen him by the Angell Thou shalt call his name Iesus That awfull name whereat euery knee shall bow in heauen in earth and vnder the earth is called vpon by this prostrate Deuill and lest that