the Tribes e Ps 115. 16 the earth God hath giuen to the children of men f Ps 105. 1 but this pleasant and plentifull part of the earth did he giue vnto Israel as a particular inclosure out of the commons of the whole world and therefore it is compared g Esa 20. 6 to an I le because Israel was separated from other countries as an I le from other lands as a Gen. 43. 34. Beniamin had his mease by himselfe so according b Num. 23. 9. to Balaams prophecy the people did dwell by themselues were not reckoned among the nations Ierusalem was walled about and c Ioh 4. 9. the Iewes did not meddle with the Samaritans but after according to the d Zac. 2. 4. prophecy of Zachary e Eph. 2. 14 the partition wall was broken downe and the Church of Christ dispersed farre and nigh f Gal. 6. 16 is called the Israel of God which shall enter into his rest and g Mat. 8. 11 sit downe with Abraham Isaac and Iacob in the Kingdome of heauen whereof this land of Canaan was a type and figure whether hee bring vs that made vs for his Sonne Iesus Christ his sake to whom with the Father and the holy Ghost be giuen all honour and glory for euer The sixt Commandement Exod. 20. 13. Thou shalt not kill IT is true which the father of lyes saith in the booke of Iob a Iob 2. 4. Skin for skin and all that euer a man hath will he gâ—â—en for his lâ—fe Mens mindes are shut in their chests as dead bodies are buried in coffins they are interred in the Gâ—lgatha of this world as moles are intombed in their hils yet set a man neuer so much by his wealth he will giue his goods for the ransome of his life more then so men preferre their liberty before their riches for say fetters bee of gold yet is the seruitude no lesse miserable though it be more glorious but to saue their liues the b Ios 9. 23. Gâ—bâ—onites are content to loose their liberty and neuer to bee freed from being bondmen Since therefore life is so precious God in this commandement takes order for the life of man first forbidding all cruelty which might take it away then inioyning vs to vse the best meanes we may to preserue it The negligent Pastor the seditious Hereticke which slay the souâ—es of men and so destroy the life spirituall the detracting 〈◊〉 whose tongue as sharpe as the quilles of a Porcupin wounde the good name of his neighbour and so destroy the life ciuill with bare mentioning I passâ— ouer supposing that other commandements leade me a nearer way into these fieldes only the malicious murderer who laies waite for bloud and so destroies the life naturall shall be the subiect of my speach for the hand of this text doth leade me to him and therefore God assisting me I will spend this daies exercise in this walke There are some sinnes as more hainous then other which are said to cry vnto God for vengeance as the sinne of the Sodomites c GeÌ„â—8 20. mentioned in the Epistle to the d RoÌ„ 1. 24. Roâ—â—aines the sinne of oppressors e Ia. 5. 4 which keepe backe the hire of the labourers the sinne of murther for f Gâ— 4. 10. the voice of bloud doth cry vnto God the wounds opening and bleeding in the presence of the murderer doe after a sort cry and say Lord how long how long wilt thou cease to be auenged euen g Iob 24. 12 the soule of the slaine doth cry out and therefore when the seruants were slaine which were messengers sent to inuite the guests vnto the wedding God is not said to see it as he doth this and other sinnes but a Mat. 22. 7 when the King heard it hee was wroth b GeÌ„ 4. 11. The earth opens her mouth to receiue the bloud of the slaine c Esa 26. 2â— but the earth shall disâ—lose her bloâ—d and shall no more hide her slaine the bloud which shee hath drunke shee shall againe cast out that it may cry against those which spared not to dislodge the soules of innocents form their harmeles bodies A man cannot water the earth with his brothers bloud but he wrongeth God for d Gen. 9 6 in the image of God did â—â—e make man he therefore that batheth his sword in the pretious life of man razeth Câ—sâ—rs picture and breakes in peeces the Kings broade Seale The e Gâ— 3. 17 earth was cursed for sinne but f Gen. 4. 12 the first murderer did loose of that blessing which remained vnto it g Gen. 4 15 God would not haue Kain slainâ— not that he fauoured the murder but to shew how he detested the shedding of bloud when he would not haue a hand stretched out against him who had committed such outrage against the person of his owne brother The Lord did forbid the eating of bloud a Leu. 17. 13. euen the bloud of the least bird the eating of flesh b Gen. 9 4. which died of it selfe or which was strangled because the bloud was in it c Leu. 23. 28. Hee would not haue the damme and young killed both in one day and though d Deu. 14. 21. strangers had a larger Patent for eating of flesh then the people of God yet the flesh of an Oxe that had gored any man or woman to death might not be eaten noe not of strangers All these prohibitions tended to this end to teach that we must not lay waite for blould that we must not deuoure mens soules like Lyons and teare them in peeces that we must not bee like wolues in the euening eating vp our brethren as if we would eate bread nor swallow them vp quicke like a graue euen whole as those that goe down into the pitte Againe the e Num. 19. 11. the Lord did command that hee which had touched the dead body of any man as being vncleane should purifie himselfe the like should he doe f Num 31. 19. which had killed any person euen him or her whom to saue aliue had beene sinne g Gen 9 7 he commandeth the preseruation of seede a Deu. 20. 10. and commandeth euen in warre to be mindfull of pitty all these Iniunctions tended to this end to teach vs the more to detest the shedding of bloud and to shew that violence which is hurtfull in all things is horrible in life God in all ages seuerely punished this finne to shew hee would haue no man breake the prison and let the soule out but he that did inclose it before the law was giuen vnto Moses God enacted this statute b Gen. 9 6 who so sheddeth mans bloud by man shall his bloud be shed The c Ex. 21. 12 Law was life for life a law neuer repealed for it standeth in effect in the last booke of the Bible
to offer to God for escaping the danger of the floud for his mercy comming inter pontem fontem betwixt the bridge and the brooke inter gladium ingulum betwixt the knife and the throate when Abraham lifted vp his hand to haue killed his sonne for escaping the cruelty of Pharaoh when they were brought out of the land of Ham and once a yeere and that was in september g Leu. 23. 42. the Israelits must dwell in tents seuen daies that they might better remember their preseruation in the wildernesse But the Prophet Mulachie may charge vs as well as hee did the Iewes both with the forgetfulnesse of our owne sinnes for they said h Mar. 1. 6. 2. 17. 3. 8. 13. Wherein haue wee blasphemed thee i Wherein haue wee wearied thee k Wherein haue wee spoyled thee l What haue wee spoken against thee as also of Gods blessings for they said m Mal. 1. 2. Wherein hast thou loued vs Wee are like Lâ—ts daughters who quickly put out of their mind as well their owne deliuerance as the destruction of Sodome and when they were gone with their father from Zoar to the mountaine n Gen. 19. 33. committed such incest as they might seeme to haue beene carried to a land where all things were forgotten In this wee resemble Abraham who said the second time of his wife o GeÌ„ 20. 2. shee was his sister as though hee neuer remembred Gods former punishent vpon Pharaoh or his owne deliuerance from danger Surely saith Iacob God is in p Gen. 28. 16. this place and I was not aware and God is among vs and many times takes away his hand from vs whereas hee did hold our noses to the grind-stone and wee are not aware we thinke not of it in extremities wee vow and promise faire but being deliuered wee forget the griefe of our misery and comfort of our deliuerance Gods blessings goe round about earthly men and they are no more moued then the earth which hath the circumference carried about it and it selfe standeth still giue mee leaue to instance in two particular deliuerances one of the body another of the soule first from the gunpouder treason though a match should haue gone to the working of it yet a treason matchlesse for example for it is of the first impression neuer before seene or allowed nameles for vglynes or at least it hath no name adaquatum sufficient to expresse it the name of Legion comes nearest to it q Mar. 5. 9. it had in it so many murderous spirits which cared not though their friends did fall so as their foes might dye withall Which regarded not either safety of the King or of the Countrey of the Queene or of the Prince but would haue swept away both Moses and Aaron Prelate and Potentate Priest and people high and low one with another haue killed the young ones with the damme and haue made Acheldama a field of bloud both of Church and common wealth But when the proud did thus rise vp against vs and the assemblies of wicked men did seeke after our soules r 2 Cor. 1. 9. 10. when wee receiued as the Apostle speaketh of his owne dangers the sentence of death then God who raiseth the dead deliuered vs from so great a death kept all our bones that not one of them was broken he to whom the shieldes of the world belong couered vs and with his fauour compassed vs as with a shield he who standeth about his people as the mountaines stand about Ierusalem deliuered our soules from the lowest graue as for those traytors which willingly drew to sinne against their will were drawne to payne God was terrible out of his holy places they did drinke of the wrath of the King and of the the state which brought them to naught as the rockes repell breake and consume into froath the boysterous waues which beate against them conantia frangere frangunt so let thine enemies perish O Lord but they that loue thy name let them be as the Sunne when it riseth in its might and let the land haue peace Nestâ—rs yeares As Iob spake of his words so say I of this great worke of â— Iob. 19. 24. God in preseruing vs Oh that it were written oh that it were written euen in a booke and grauen with an yron pen in leade or in stone for euer that it might be a signe vnto vs vpon our hands and a remembrance betweene our eyes that it might be bound vpon the heart and goe downe into the bowels of the belly but it is almost forgotten as a dead man out of minde buryed in obliuion as Christ was buryed in the earth and in very deede we deale with all our preseruations They are so many as Salomon did with the brasse of the Temple t 2 King 7. 47. it was so much he weighed it not but if Moses will haue the u Ex. 12. 42. Israelites keepe the night holy in which they were brought out of Aegipt and bids them x Ex. 13. 3. remember that day in which they came out of the house of bondage then remember and keepe holy the day of this deliuerance and say This is the day which the Lord hath made we will reioyce and be glad in it If you be silent rowse vp one another with the fower lepers which being deliuered from death when they were in the middest of it y 2. Kin. 7 9 sayd one to another this is a day of good tydings we doe not well to hold our peace Come to the deliuerance of the soule from the tyranny of Satan the thraldome of finne and the very gulfe of hell for the diuell is a Pharaoh the world is an Aegypt subiection to Satan is a bondage but Christ is our Moses who hauing conquered sinne death and hell hath wrought our deliuerance z 1. Sam. 17 34. when Dauid the youngest sonne of Iesse kept sheepe there came a Lyou and a Beare and tooke a sheepe out of the flocke but he went out after them slue them both and tooke away the sheepe though they rose against him our Sauiour Christ not the youngest but a Rom. 8. 29. first begotten of his brethren is the true shepheard who watcheth ouer his flocke b Luc 2. 8. like the shepheard of Bethlem there came a Loyn c 1. Pet. 5. 8. that roaring Lyon which goeth about seeking to deuour vs and a Bears d Pro. 28. 15. like that hungry beare in the Prouerbes of Salomon and e Dan. 7. 5. like that beare in Daniels vision which deuoured much flesh and tooke not one sheepe but the whole flocke but the shepheard following tooke them out of his mouth As for the bondage and thraldome of sinne by nature it reigneth in our mortall bodyes it hath gotten such a iurisdiction ouer vs as Iulius Caesar had ouer the Senate Perpetuam dictaturam we obey it in the lusts thereof
Christ vsed sundry sorts of medicines as dyet in his forty daies fast Electuary u Mat. â—â— 26. in giuing his body and bloud at his last supper Sweat x Luc. 22. 44. which like droppes of bloud trickled downe to the ground Potion y Mat. 27. 48. when they gaue him vineger to drinke mingled with gall z Ioh 19. 34. letting blond when they peirced his hands and his feet and when Longinus thrust a speare into his side and strocke his heart veyne by his natiuity he made himselfe in case able to worke this cure by circumcision he entred bond for it by bloud at his passion he performed it Bloud is a great comfort to nature and hasteth thither where is most neede of succour when a man blusheth it goes to the face when he is afraide to dye it goes from the face to the heart to comfort the heart because it is distressed and when we which are members of Christ were as good as dead it came from the head to the members for a Reuel â— 5 he washed vs in his bloud and therefore the Church of God may be called Aceldama because it is a field purchased by the bloud of Christ and therefore we pray his bloud be on vs and our children not as the Iewes prayed b Mat. 27. 25. his bloud be vppon vs to reuenge it but his bloud c Reu. 1. 5. be vppon vs to wash vs d 1. Pet. 1. 19. to redeeme vs e Heb. 9. 14 to sanctifie vs. f Leuit 25. 10. The yeare of Iubily was a figure of g Luc. 4. 19 that acceptable yeare and h Mala. 4. 2 the Sonne of righteousnes reioycing as a Gyant to run his course caused this yeare by him the brightnes of heauen is opened vnto vs as the light of the day is conueyed vnto vs by the Sun in the firmament He was that Doue which after the floud of our sinnes brought a branch of Olyue that is peace and i Gen. 8. 1â— mercy to the Arke that is the Church in the euening and end of the world The world is a sea death is a hooke Christ is that fish k Mat. 17. 27. in whose mouth was found a peece the price of our redemption the tribute is payde and wee are deliuered l Num. 16. 48. Aaron stood betwixt the liuing and the dead Moses betwixt God and the people and m 1. Tim. â— 5. Christ is a mediator betwixt God and vs A mediator one that dealeth priuately for vs he is more then so n 1. Ioh. 2. 1 an aduocate one that comes to the barre in our cause o 2. Cor. 5. 19. he is a reconcilation one that in such sort dealeth betwixt God and vs that he will not punish vs he is more then so p 1. Io. 2. 2. he is a propitiation one that dealeth so with God for vs that he will reward vs this latter is more then the former for King Dauid is appeased toward Absolon by meanes of Ioaâ— after he had slaine his brother Ammon but q 2. Sam. 14 24. 33. yet let him see my face no more there is reconciliation but in the end he commeth to the King and r the King kisseth him there is propitiation as he is a mediator an aduocate a reconciliation and propitiation so is he our only mediator oâ—r only aduocate our only reconciliation our only propitiation he is the only high Priest which entred before the Arke where was the signe of Gods presence when all other were forbid to come neare the Å¿ Heb. 7. 23 one Priest who by t Heb. 10. 12. one sacrifice u Heb. 9. 28 once offered hath reconciled God to vs. And vs to know the originall cause of our death and damnation we must not range beyond the fall of the first Adam for by him sinne entred into the world and death by the meanes of sinne so to find our recouery we must not seeke elsewhere then in the second Adam Christ Iesus for thorough him saluation is conueyed from the Father to all his liuing members as through the veynes life is conueyed from the heart to all the vitall parts x Ioh. 14. 6. He is the way the Kings high way to heauen we haue no whither to goe but to him nor no other way but by him no man can ascend but by him that did discend y Gen. 28. 12. he is Iacobs ladder there is no other hy whom we can goe vp vnto God no building without this stone no perfume without this balme no Paâ—adise without this tree no God without this Christ no entrance â—nto heauen without this dore no sauing from the floud without this Arke he is the only z Luc. 10. Samaritan that powreth in Oyle to cure our woundes the only rocke a Gen. 35. 14. which Iacob annointed with Oyle and erected vp for a title of peace betweene God and men the only vessell full of Oyle wherewith b 2. Kin. 4. 7 with the widdow we must all pay our debts c Mat. 1. 25 Iesus is his name d Act. 4. 12. and there is no other name vnder heauen whereby we can be saued and therefore he is not only called a sauiour but e Luc. 2. 30 saluation it selfe because he is the only Sauiour as for Saints they are no such sauiours as can cure our euils in body their letting bloud cannot ease the plurisie of our soules and therefore as that man in the Gospell was to worship Christ because f Ioh. 7. 23. he had made him whole euery whit so on the other side are not wee to worship Saints because they can not make vs whole any whit The Church of Rome then is to be reproued which worshipp the Virgine Mary their Patronesse and Protectresse desiring her to exhibit to them the breast of her grace great babes to sucke our Ladyes breast attributing their happy estate to the helpe of her medecine acknowledging themselues seruants of her owne inheritance and of her peculiar dowre much such stuffe may we find in the Catholicke Primer called our Ladyes mattens in our Ladyes Psalter made by Bonaâ—eâ—ture to be sayd and song in the praise and seruice of our Lady which make her an aduocate pray for the people intreate for the Clergie make intercession for the deuout woman-kinde Which make her not only blessed her selfe but a giuer of blessednes to others not a vessell but a fountaine a mother of grace mercy Neither shall the Virgin be alone in this seruice but other Saints shall beare her company as Saint Nicholas grant by his merits and prayers we may be deliuered from the fire of hell as Mary Magdalen Let her purchase for vs the blisse euerlasting And as Pilate mingled the bloud of the Galileans with their owne sacrifice that is killed them while they were sacrificing and so mingled their bloud and the bloud of
for his case and tells them that if they contend for God and make a lye for him as one lyeth for a man for bad cases may be so well handled that they may bleare the eyes of men they neither conceiue his Maiesty nor yet know their owne infirmity and therefore may be laughed at as Elihu in the person of God mocketh n Iob. 34. 31. Iob if I see not teach thou me if I haue done wickedly I will doe no more as if hee should say let me know where I haue done amisse and I will be ready to mend it God likes not those nor will euer thanke them for their kindenes which will lend him false colours hee will breake those false glasses which doe not represent his owne face To conclude this point we hurt the truth when we adulterate the sense of Scripture and change the meaning of it when we take a wrest to make the tune sound to our key when as though we had the winde in a bagge we make it blow with oursayles when we make it the hindge and rudder to turne all about as we please when we fit it to our fancies imitating Scyron and Procâ—stes who fitted the passengers to the bedd of brasse which they had framed to their owne bignes if they were to long for the bedd they cut of their legges for catching cold if to short they rackt them at length like those which set Pauls Epistles on the tenters and would make them walke a mile or two further for their fancyes then euer the holy Ghost meant to goe such are they which inuent viperous glosses to eate out the bowels of a text as quirking heades haue found waies to eate out the meaning of good lawes which in stead of naturall milke which the Church giueth out of her two breasts the Old and New Testament inforce out the bloud of violent interpretation as he o Pro. 30. 33. which wringeth his nose causeth bloud to come out as this is done at other times so then when we vnderstand plainely that which is spoken by a figure and contrariwise figuratiuely that which is to be taken in the literall sense for the first the Pharisees did wrong to the law who following the bare words defrauded the meaning the more they bound themselues to the shew of the letter the further they were from the truth As for example p Deu. 6. 8. Thou shalt binde the commandements for a signe vpon thine hand and they shall be as frontlets betweene thine eyes hereby God commanded the meditation and practise of his law but hereupon the Pharisees got two lists skroles or peeces of parchment and therein they wrote the two tables putting one on their left armes next their hearts and binding the other to their browes which custome the Iewes obserue to this day and then they thought they might well say with the seruant q Luc. 14. 22. Lord it is done as thou hast commanded againe beware of r Mar. 8. 15 the leauen of the Pharisees and of the leauen of Herod hereby Christ meant the corrurpt doctrine of the Pharisees the adultery incest vnlawfull vowes swearing dissimulation and cruelty of Herod but the Disciples for indeed at that time they had forgotten to take bread sayd it was because they had no bread these are like those simple men who if they should heare vs say deuoremâ—â— hominem would by and by gather that we would turne Cannibals or like the foolish patient who eates vp the paper when the Phisition bids him take the Recipe that he prescribed vnto him For the second as we must not take that plainely which is spoken by a figure for many times the sense of the Scripture is against the shew of words and the shew of vvords against the trutâ— so on the other side wee must not vnderstand that figuratiuely which is to bee taken in the literall sense for then we wrest the rule of truth for example our Sauiour Christ saith vnto Peter Å¿ Lu. 5. 4. launch out into the deepe and make a draught here is a Text say some to proue that Peters successour which they say is the Pope shall catch the great fish of Constantines donation for they faine that Constantine the great gaue vnto the Bishops of Rome the Ecclesiasticall Iurisdiction ouer all but both Ecclesiasticall and Politicall ouer the west parts of the world and this they say was meant when he bad Peter launch out whereas by such gathering they reape that which the holy Ghost sowed not Not but that one text may haue two senses literall which the very words vnderstood aright doe import misticall when they conteyne a deeper mistery but the misticall is not knowne to be the meaning except God himselfe reueales it for example t Deu. 25. 4 thou shalt not muzell the mouth of the Oxe that treadeth out the corne this is plaine the cattle that worke must eate but this litterall sense is but chaffe the misticall is the corne and with the Apostles we must u Mat. 12. plucke the eares of corne and rubbe them with our handes In the first Iacobs roddes are couered with rindes in the second they are in part pilled Saint Paul shewes vs the corne and takes the pilles from it when he saith x 1. Cor. 9. 9 doth God take care for Oxen Nay he had a further reach in it to teach that they who sow spirituall things should reape carnall things Againe y Ex. 12 4â— yee shall not breake a bone of the Paseball lambe here is a bone and there is marrow in it the first is the outward shell but Saint Iohn z Ioh. 19. â—6 expoundes this of Christs bones there is the inward kernell The first is the foote of a Gen. 28. 12. Iacobs ladder next the earth the second is the top of the ladder reaching to heauen in the first thy mother and thy brethren stand without O Christ and cannot finde thee in the second with the Disciples they are within and leane vpon thy bosome and therefore the first of these senses must call for the second as one depth calleth an other If we goe no further then the' first with Abrahams c GeÌ„ 22. 5 seruants we stay with the Asse that is our foolishnesse at the foot of the hill but if we goe to the second with Abraham vve goe vp to the mount and d Eze. 1. 16 with Ezâ—chiell see a wheele in a wheele the wine of the spirit in the dregs of the letter but yet withall we must take heed wee goe not to a mysticall sense except we haue the word for our warrant for e Mat. 2. 9. the wise men went no further then they vvere guided by the starre and the starre no further then Christ if vvee straine a text too high we must know the note aboue Ela is a iarring note and makes a discord in the Harmony and if we climbe with Duns his ladder we
Ordinary which Pharaoh gaue them If Idolatry fed her Priests let not the Gospell sterue her Ministers in c NuÌ„ 18. 21. time of the law God gaue the Leuites all the tenth in Israell for an inheritance for their seruice which they serued in the Tabernacle of the congregation after the law Saint Paul gaue as strict a charge for tithes as euer Moses did and therefore he vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically d Gal. 6. 6. Let him that is taught in the word make him that hath taught him pertaker of all his goodes But some say e Act. 18. 3. Paul wrought with his hands true but it was to winne Disciples which otherwise he was not likely to haue gotten since at that time false Apostles preached freely to win the fauour of the people Other say the Apostles were poore I say these haue the deuotion of Iudas f Ioh. 12. 6. who was a theefe and bare the bagge Another saith he takes no paine he is lazy tongue tyed he is like Balaams Asse which neuer opened his mouth to speake but it was a wonder to heare him but I say tithes are layd forth by publique law and publique orders must not be priuately altred A fourth saith I reape no profit by him but goe into the Church as an Aethiâ—pian into the Bath who comes out as blacke as he went in this should as much discourage him from preaching as thee from praying what a griefe is this vnto him that his tongue should be the pen of a ready writer and thy heart like paper oyled which will not receiue the print of the pen that his talke should droppe vpon thee and thou g Iud. 6. 40 like Gideous fleece remaine dry a Mar. 14. 68. yet the cocke doth crow though Peter still denies his Master and b Act. 12. 26 Peter knocketh still though the damâ—ell doth not open vnto him and c Luc. 5. 4. launcheth out into the deepe though he hath laboured all night and taken nothing Non est in medico semper releuetur vt ager Yet the Phisitian hath his fee though the sicke patient neuer recouers health for the d Lu. 8. 43. diseased woman spent all she had vpon Phisitians yet was neuer the better e 1. Cor. 3. 8 euery man receiueth his wages according to his labour secundum laborem saith a learned fryer non secundum prouentum and therefore Paul saith f 1. Cor. 15. 10. I laboured more then they all not profited more then they all thus hauing remoued the blockes which some haue stumbled at when they were going to pay their due tithes goe on the common rode way You that are Patrons be not like the worme g Ioh. 4. 7. that smot the gourd nor like mothes bred out of the ruines of the Church regard not more Haram domesticam quam Aram dominicam doe not crop and girdle the Ministers maintenance be not such foxes as eate vp sheepe and shepheards both deale not as Dionisius who comming to the Church gaue linsey wolsey for golde for siluer coates doe not praise learning and lâ—t it goe naked let not Cleanthes a painefull student grinde and that for sustenance sake sucke not as though you were the a Pro. 30. 15. two daughters of the horseleach the bloud which your fore-farhers put into the veynes of the Church despoile not that which they clothed be not merchants of soules pull not the forbidden aple and cleaue not like caterpillers to the fruites of the Church reduce not tithes to stipends and almes be not like b Iud 17. 10. Micha in allowing wages make not your selues golden Patrons by presenting woodden Priests doe not take sacrum de sacro and so with c Dan. 5. 3. Belthazar carowse in the bowles of the Temple nor yet sacrum de non sacro and so rob the Church of her endowments and possessions say not with William Rufus Church bread is sweete bread doe not with Iulian the Apostata take away the Ministers maintenance pretending conscience for that to much liuing was a burden vnto them and hindrance to their Ministry but let that heroicall minde be in you that was in Dauid d 2. Sam. 23. â— 17. who would not drinke of the water that was brought vnto him because it was fetcht with the venture of bloud make your best preferment rewards of worth and e 1. Kin. 3. â—7 deliuer the whole childe to the true mother You that are parishoners f GeÌ„ 14. 20. with Abraham giue your Melchizedeek tithe of all you are the Vineyard of the Lord let your Leuites eate of your grapes you g Luc. 12. 32. are the flocke of Christ like good sheepe giue downe your milke that your pastor who feedes you may taste of it a 1. Cor. 9 9 starue not the Oxe which treades out the corne least you bring a famine of the bread of life The Pharisee saith b Luc. 18. 12. I giue tithe of all that euer I possesse doe not you come short of him who comes short of heauen you that are Ministers be not contentious in small matters but in great wronges be not too much patient to the hurt of the Church c Ios 21. 1. the chiefe of the Leuites demanded their due when they were not thought of but by great ouer sight were passed ouer in d Luc. 10. 7. the diuision the workeman is worthy of his hyre and therefore looke for your penny when you haue laboured in the Vineyard and require that allowance which is made ouer vnto you as a deede of gift by this commandement The second kinde of maintenance is in standing for the Ministers good name when bad men shall broch false rumours of him and ill will disperse spightfull narrations to disgrace his worth by malice when the e Mar. 12. 2 Pharisees did thinke the Disciples faulty they come and tell their Master when the Master f Mat. 9. 11. they tell the Disciples the lynes of Satan boldly open their mouthes with a conceipt of impunitie to speake their pleasure of the Minister in his absence setting their tongues to sound nothing but detraction and slanders croking like frogges in the fen till he come neare them but Christ though he stoppes not the Pharisees mouthes from speaking ill yet he opens his mouth to reproue them and to make an apologie for his Disciples in such a case g Rom 16. 4 Aquila and Priscilla stand for Paul though they doe it with dangering of their owne liues In the law a Ex. 23. 1. thou shalt not receiue a false tale of any much lesse of thy Minister thou must not be a nurse of his ill fame but let the reporter see in thy face that he hath no roome in thy heart he that opens his mouth to detraction is a theefe he that opens his eares to entertaine it is a receiuer both of them carry the diuell with
therefore let wealth and worth goe together let goods and goodnes kisse each other The last sort which would haue their share in this honour and whose plea seemeth best for it are they which discend of more noble bloud then other and can fetch their pedigree furthest off but euen these must know that they are not to stand on the greatnes and antiquitie of their race if they lacke vertue whereof greatnes tooke her beginning Beatus Ludonicus being asked what honourable surname should be giuen vnto him demanded againe from whence it was that he had greatest nobility and when some sayd of his Predecessors others of his birth place I doe not remember saith he that euer I had greater honour then when I became a Christian and this was at Pissiacum and therefore will I be called Ludouicus de Pissiaco and so he was he thought no birth to a new birth in Christ no parentage to that of hauing God to his father Doe we reckon of the wine that runneth on the lees because it was drawne out of the same peece the neate wine was doe we reckon of muddy water though it came from a cleere spring shall we with the Israelites bow to a molten calfe because it was made of golden earings It was the saying of old English Chaucer to doe the gentle deedes that makes the gentleman gentry without vertue is bloud indeede but bloud without sewet bloud without sinewes bloud is but the body of gentility excellency of vertue is the soule that without this is a body without a soule and without honour falles downe in the dust and therefore when Hermodius a noble man borne imbraided the valiant Captaine Iphicrates for that he was but a shoomakers sonne my bloud sayd Iphicrates taketh beginning at me and thy bloud at thee now taketh her farewell be the birth neuer so base yet honesty and vertue is free from disgrace be the birth neuer so great yet dishonesty and vice is subiect to dishonour To conclude therefore if thou be noble by thy birth proue not ignoble either by bad vices of thine owne or lewde deuises of other take thy great birth to be an obligation of great vertue suite thy behauiour vnto it and inoble thy parentage with pietie and since true honour must come of thy selfe and not of other worke out thine owne glory and stand not on what thou wouldest borrow of thy predecessors If thou reach not the goodnes of those which gaue the outward glory know it is thy pride to be transported with a vaine name if thou doest not as much honour thy house with the glory of thy vertues as thy house hath honoured thee with the title of thy degree know thou art but as a woâ—dâ—n knife put into an empty sheath to help fill vp the place when that if good mettle is lost and can no more be found if thou doâ—st not learne Patrizare and let thy faâ—hers vertue meete with thy bloud know thou art but as a painted fire which may become the wall but giues no light to the beholder nay know further that the greater the honour of thy father was the greater is thy blemish and reproach if thou come short of thy fathers vertue for now art thou guilty of neglecting so good a President They that are noble will haue their retayners seeke the worship of their estates in the seruice of them then let themselues seeke the honour of their estates in the seruice of God and be as carefull to get true honour by seruing him as their followers to receiue ciuill worship by seruing them That thy dayes may be long g Gen. 32. 26. Iacob would not let the Angell goe before he blessed him nor the Lord part with this commandement before it leaues a blessing behinde vpon them which doe obserue it so that the entrance into this second table a Ex 12. 7. like the doore posts of the Israelites hath a blessing vpon it b Eph. 6. 2. Saint Paul calleth this the first Command-ment with promise not but that the second Commandement hath a generall promise of mercy for the generall seruice of God but this is the first that hath a particular promise made vnto them which performe the particular duties which it requireth and secondly the first not that a second followeth with any expresse promise for first hath not alwaies relation to a second thing c Rom â— 8. as we may see in the Epistle to the Romaines and theâ—efore Heluidius argument is false to proue the virgine Marâ— had a second sonne because the Holy Ghost saith d Mat. 1. 25 she brought forth her first begotten sonne and called his name Iesus and a Commandement with promise not that God doth binde himselfe that they which honour their parents shall alwaies liue long for Gods promises of temporall blessings are Hypotheticae anâ— goe with condition sometime expressed sometime suppressed which condition is as an oare in a boate or sterne of a ship and turnes the promise another way The first thing therefore which here I obserue is that long life is to be reckoned among the blessings of God It was a blessing of God vpon Israel that being in the wildernes 40. yeares e Deu. 29. 5 their garments did not weare f Ios 9. 5. as the garments of the Gibeonites so if in many yeares some mens strength weares not their senses doe not decay their bodys which are as the garments of their soules hold out longer then other mens as though with the Eagle they did renew their youth and God did adde certaine yeares vnto their dayes g Esa 37. 5. as he did vnto Ezechias this is a great blessing of God Men are full of holes and take water at a thousand breaches some goe away by siâ—kenes some by violence some by famine some by fulnes sometime death a Mat. 2. 16 is in the cradle b 2. Kin. 4. 40. sometime in the pot sometime in the cup therefore Iob doth not say the graue but the graues were prepared for him to shew that he was besiedged with many deaths that he had but one life among a number of deaths which were ready for him now if death which seeketh for vs euery houre in euery place be long before it finde vs if hauing an habeas corpus he will not serue his processe till our yeares be as many ages and we are satisfied with long life if when our life hangeth in the ballance and there is but a step betweene vs and death if we be continually as one trauelling with childe if we walke thorough the valley of the shadow of death and our soule be alwaies in our hand yet we multiply our dayes as the sand and euen like Salamanders liue long in the fire this is a blessing of God Some enter no sooner into life but they are at the brinke of death receiuing at once their wel-come and their farewell their lampe it wasted assoone as
d Ap. 13. 10 if any kill with a sword hee must bee killed by a sword If a man did smite his seruant that he died vnder his hand though among the Romanes such a master went free because he bought his seruant with his money yet because the life is more worth then money God will not free him e Ex. 21. 20 puniendo punietur hee shall be surely punished If men did striue and hurt a woman with childe though there were no intent to kill either the mother or the child f Ex. 21. 22. yet if death followed life should be paid for life A man would thinke it had been no great matter if he had killed a theefe that should come and vndermine his house or breake it vppe but yet if this were done in the day time by the iudiciall law of Moses g Ex. 22. 2. hee that did it must dye for it a Deu. 21. 1 If one were found slaine in the field and he not knowne that committed the murther the next City should beare the blame should offer sacrifice protest before God that they were cleere of that fact desire God to be mercifull to them and not lay innocent bloud vnto their charge If a man did not lay waite for bloud but had b Ex. 21. 14. killed any vnawares he might take Sanctuary and flie to the Altar but if he had killed any wilfully the holynes of the place should not defend him and therefore Salomon biddeth Benaiah to smite Iâ—ab because he smote two men more righteous and better then he and slew them with the sword though c 1 Kin. 2. 28 Ioab had caught hold on the hornes of the Altar God would take vengeance on d Gen. 9. 5. beasts generally for the life of man particularly e Ex. 21. 28 the goaring Oxe that killed any should be stoned to death to shew that beastly minded man should not goe vnpunished who sheds his brothers bloud like water who oppresseth him round about for his soule and causeth his head to goe downe to the graue with bloud The lawes of other Nations as well as Gods lawe to the Iewes doe meete with this sinne and cutting them off from other men rewards them to their face to bring them to destruction which lift vp their hands against other to destroy them To let passe forraigne Countries in our land if a man did run into a premunire he should be put out of the Kings protection his lands goods and cattles forfaited to the King but yet there was a law made Eliz 1o. against such as should slea euen such a man as was attainted in premunire King Richard the first making orders for sea-faring men ordained that if one slew an other on the shippe-boarde he should be bound to the dead body and throwne into the sea if on the land he should be bound to him and buried with him quicke The land is clensed of the bloud that is shed in it by the bloud of him that shed it and therefore the statute law takes away all murderers like drosse walking more stubbornly and taking greater vengeance on those which shall imbrue their hands in the bloud of them to whom by nature or duty they are most bound by nature as if a woman since her husband and shee are one flesh shall kill her husband shee shall be accounted a paricide by the Ciuill law and by the Statute of the land a traitor and be punished accordingly by duty as if a seruant kill his master it is petie treason if one kill any Iudge sitting in his place it is high treason and such a man shall drinke more depely of the cuppe of vengeance but let one sâ—ay a man bee he neuer so meane feloniously his least punishment is suspension his death-bed is the gallowes say he doth escape and be not taken then the Towne where the murder is committed shal be amerced say the matter be compounded yet God himselfe will take the matter into his owne hand his vengeance by iustice shall waite his destruction that doth commit it he will euen set his face against the person and will cut him off from among his people for sometime he stirreth vp f Gen 6. 9. some other man to shed the bloud of him thar sheddeth bloud and therefore g GeÌ„ 4. 14 Cain is afraid that euery man that findeth him will slay him That valiant Hercules did cast Diâ—medes King of Thrace who fedde his horse with mens flesh to horses to bee deuoured Perillus was inforced to make tryall how his brasen Bull would roare and when the Tyrant Phalaris had burned many in it his owne Citizens falling vpon him put him into the same Bull and made him end his life with like kinde of death It is remarkable how the Duke of Burgundy dealt with a murderer A cruell minded man had taken a noble man prisoner his wife whose heart did cleaue vnto her husband was an earnest suiter for his life that no hand might be vpon him to put him to death the cut-throate answered if he might goe vp to her bed imbrace her bosome take his fill of loue and his pleasure in dalliance he would set her husband at liberty shee thought it were as death to her to breake her faith plighted in marriage yet so great was her loue that shee did deliberate and first craued leaue to confer with her husband who though this thing were grieuous vnto him because of his wife yet gaue her leaue that he might haue his deliuerance the deed done and this varlet hauing lyen with her fleshly and vsed her at his pleasure he notwithstanding the next day chopt off her husbands head and sent it vnto her whereupon shee complained to the Duke who sent for him compelled him to marry her that so she might challenge a right in his possessions and then causing him to drinke of the same cup cut off his head It is true that the Psalmist saith a Ps 5 5. 23 the bloud-thirsty man shall not liue out halfe his daies one dies fettered in prison another scalded in the brothel house many in warre when the land of the enemies doth eate them licke them vp as an Oxe lieketh vp grasse of the field when their enemies chase them as Bees vse to doe so that they cannot stand in the day of battaile but their carcasses fall to the earth and cannot escape thus the roaring of the Lyon the voyce of the Lyonesse and the teeth of the Lyons whelpes are broken This made Rebecâ—ah speaking of Esau and Iacob to say b Gen. 27. 45. Why should I be depriued of you both in one day not thinking that Iacob being of a gentle disposition would rise vp against his brother Esau and so they kill one another but her meaning was that if Iacob did not auoid the countrey Esau considering that Iacob had the birthright and the blessing would kill him then some iudgement of God would
light vpon Esau for his vnnaturall fact to roote him out of the lande of the liuing Mercifull men are taken away many times because d Heb. 11. 38. the world c Esa 57. 1. is not worthy of them but cruell and bloud-thirsty men because they are vnworthy to liue in the world But say their daies are prolonged and like Serpents and Salamanders they liue long yet are they killed with a sword of their owne as e 1. Sam. 17. 51. Goliah was the remembrance of their cruell fact wounds them at the very heart and strikes them in a maruailous feare of Gods great vengeance to be powred vpon them and whereas good men dwell safely be quiet from feare of euill and haue their delight in the multitude of peace God sends his plagues vpon murderous mens hearts their sinne lieth at the doore they know their iniquity and their sinne is euer before them their hearts know the bitternes of their soules euen in laughing their hearts are sorrowfull their sinne doth testifie to their faces their inuentions beset them about their casting downe is in the midst of them affliction and anguish doe make them afraid and preuaile against them as a King ready to battaile euen the wickedest men and they which seeme to be touched with nothing hauing once slaine them whom they hated most of all other doe presently after the deed done feele heartbitings which sting them inspight of their teeth and hold them as it were vpon the racke by making them feele that God sets himselfe against them as an enemy When Mariamne Herods wife was vniustly made away by her husband shee seemed euery night to trouble him and wake him out of sleepe pinching and tormenting him in such a wrekefull sort as he could not take his rest or ease at any time Theoricus vniustly slew Symmachus a noble man but being at supper he saw as he imagined the visage of Symmachus in a fishes head whereupon such a trembling did come vpon him and such a feare did take hold on his flesh that his strength being dried vp like a pot sheard his tongue cleauing to his iawes his heart powred out his soule cast downe his eies kept waking his bones cut in sunder he neuer after enioyed good houre thus doth Gods iustice follow these merciles men at the hard heeles they feele their sinne stirring in them as it were some liuing thing crawling in their bodies and gnawing vpon their hearts which make them cry out of the foulenes of their sinne and carry torments and vexations against themselues vntill their dying day As therefore the Pythagorians went too much on the one hand exceeding into too much pitty when they thought no liuing creature might be eaten and the Manichees who going further then thus would eate no egges imagining that when they be broken their life or soule passeth from them and more then so would not allow the cutting of hearbes or trees or plucking ought from them for that hauing life and feeling as they thought they did by this meanes suffer griefe paine and smart so they goe too much on the other hand which will not suffer the twist of mans life to twine out but cut it off before the clue be ended herein the chiefe offenders because euery man is neerest to himselfe are they which but cher themselues who will not abide in the station in which God hath placed them till he call them backe againe but send the soule from the sentinell wherein shee is placed in this body without the leaue of her Captaine whose calamities cause them to leaue life and cowardly run away who suffer shipwracke by taking a shorter cut to their iourneys end these are worse then beasts who sometimes goare one another but neuer rage against themselues such a one was Iudas who when the betraying of the innocent bloud lay heauy vpon his heart chose rather to aduenture vpon the future paines hee feared then indure the present horrour hee felt f Mat. 27. 5 and therefore like a fish he leapt out of the pan into the flame The funerall of the couetous man is many times wilfull for in the extremity of his couetous folly hee dispatcheth himselfe when corne is cheape hee hangs vp himselfe for the fall of the market Lawes haue prouided death for Theeues for Traitors and other notable malefactors but sometime they can finde little opportunity of execution for these lewde persons preuent the time sometime by peece sometime by poyson sometime by dagge sometime by dagger sometime they make a cutlers shoppe of their owne bellyes sometime they choake themselues with a little neck-weede one way or other they desperately sunder their soules from their bodyes and conclude their owne shamefull confusion There are other who though they are not guilty of their owne death by laying violent hands vpon themselues yet by other vnlawfull meanes they cast themselues out of the world and hasten forward their owne daies The glutton digs his owne graue with his teeth for life is a lampe excesse in meate doth shorten the one as too much oyle doth extinguish the other Intemperate gulliguts turning that into occasion of death which was giuen for preseruation of life neuer liue long neuer liue well plures periere crapula quam gladiâ— Cooks haue prouided as bad weapons as Cutlers for all turns to bad humour that transcends the due proportion of nourishment Epicures are as desperate as souldiers and meate kils as many as the musket the glutton therefore as he is hatefull to God loathsome to man so is hee hurtfull to himselfe in hastening his owne death Againe the drunkard layes himselfe in his graue before he be dead and is as stinking carrion more then halfe rotten aboue the ground The cup killes as many as the Canon and therefore challenging professors drinke themselues out of health while they drinke to the health of their friends Vna salus sanis nullam potare salutem Non est in pota vera salute saluâ— Vnlawfull desires doe wast the strength of adulterers as the flame consumeth the tallow they themselues like candle-flies venture so neare the fire that they burne themselues their harlots like horse leaches sucke out their best bloud euen their heart bloud howsoeuer their sinne delighteth yet nothing sooner at an end in it selfe nothing sooner maketh an end of them and sticking by them when all their friends forsake them causeth a short life and most shamefull death Lastly the enuious man doth murder himselfe for being as sory for another mans prosperitie as his owne aduersitie he lets goe the bridle to his cursed affection which like a fretting canker doth g Pro. 14. 30. eate vp his body dry vp his bloud and rotteth his bones This man is not like the maide whom Auicen speaketh of who feeding and nourshiing her selfe with poyson was her selfe healthy yet infected other with her venemous breath but like the serpent Porhpyrius which is full of poyson but wanting teeth
hurts none but himselfe like the little flyes who while they would put out the candle burne themselues they burne themselues with the fire of their owne heart as Aetna consumed it selfe and a Leu. 10. 1 as Nadab and Abihâ— were consumed with the fire of their owne censors Malitia procedit ex te saith Saint Augustine et quem prius vastat nisi te quo profundit ramum ledit vbi radicem habet non ledit Equidem dico quod malitia tua vt alteri non noceat fieri potest vt autem tibi non noceat fieri non potest the effect is this â—malice drinketh the most part of it own venome The snake in the Apologue licked off her owne tongue when thinking nothing should haue teeth but her selfe she would haue licked the file plaine which shee found with teeth at the smiths forge b Act. 2. 38 The viper which leapt vpon Pauls hand with an intent to hurt him fell her selfe into the fire and perished Saint Paul therefore bringing in these sinnes by the brace c Rom. 13. 12. 13. gluttony and drunkennes Chambering and wantonnes strife and enuying wisheth vs to cast them all away calling them workes of darkenes both because they proceede from the Prince of darkenes and also leade the way to vtter darkenes where is weeping and gnashing of teeth Others though they seeke not their own death or wilfully hinder their owne health yet other mens bloud they shed like water and will not spare their soules from death bur take them away either secretly thus did Dauid make the sword approach to Vriah d 2. Sam. 11 15. in causing him to be set in the forefront of the battaile that he might abide the first incounter and violence of the enemie that the enemie might persecute his soule and take it and treade his life downe vpon the earth thus did e 1. Kin. 21. 10. 11. Iezabell compasse Naboth round about to take away his soule for thorough her meanes the men of the Citie laide to his charge things that he knew not and suborned witnesses brought him within compasse of treason some openly water the earth with bloud and their hands are vpon their brethren to put them to death and as among ciuill men it is but a word and a writ so among swaggering cauilleirs it is but a word and a wound A sinne so much against nature that I would forbeare further speach of it were it not that their are some which stand for the bloudy vse of single combats either to determine a publicke warre or to make triall of a priuate right First say they warre is vtrimque triste euen victory many times is like a golden fish-hooke which lost or broken cannot be paide for with that it taketh therefore f 2. Kin. 14. 8 Amaziah King of Iudah sends to Iehoash King of Israel saying come let vs see one another in the face as if he should say let common bloudshed be preuented let one sword not many try the matter why should we destroy one anothers Citties let thou and I g 1. Sam. 17 41. like Dauid and Goliah fight hand to hand better one man perish then many people suffer but Iehoash returned him a scornefull answere comparing himselfe to a Cedar in Lebanon and Amaziah to a thistle which the wilde beasts in Lebanon trodde vnder foote and in very deede why should one Champions necke and shoulders beare all the heads of a common wealth say he doth vanquish yet what boldnes is it to hazard her say he be vanquished what bolde wrong doth hee to lose her neuer therefore cast vpon two hands the tryall of a iust warre which doth concerne a whole State Againe what is the valour of the man to the right of his cause whether it be to title of inheritance when the matter is doubtfull and demurred or the righting of his name when it is traduced indeede the positiue lawes of diuers nations allowed this kinde of triall when the truth was not knowne but is therefore the title good because the man is more valiant and skilfull When Robert Bishop of Sarisbury in the reigne of Edward the 3. sued William de Montacute Earle of Sarisbury for the Castle of old Sarum or as some say Sherburne the Earle answered that he would defend his right by a Combat wherevpon at a day appointed the Bishop brought forth his Champion to the barres cloathed in a white garment downe to the midst of the legge and vpon it he had a souldiers cloake in which were drawne out the Bishops armes him followed a souldier bearing a staffe and a youth with a Tergat forthwith the Earle brought his Champion forth by rhe hand clad in like manner him followed two souldiers bearing white stauâ—s when now these 2. Champions were ready to enter the listes they were bid to stand backe and stay till men did measure their weapons while this was in doing suddenly came the Kings letters commanding them to differ the matter till another time while this pause was made the matter was compounded and the Earle contented vpon the receipt of 2500 markes to depart with his right in the Castle to the Bishop and his successors for euer but say the combat had been fought might not he who had had the right been kept short at the staues end and might not the hand of him that had offered wrong haue been in the necke of his aduersary Neither was Richard the vsurper a more lawfull King because his Champion after his challenge triumphed with his cup of gold Againe another saith I am falsely accused and now by a Duell I will proue my selfe innocent In the 6. yeare of Richard the 2. Sir Iohn Ausly Knight defendant held a battaile with one Garcon Appellant wherein the Knight hauing the vpper hand forced his enemy to yeeld vnto him whereupon Garcoâ— was presently drawne to the place of execution and there hanged for his false accusation but is this a good consequent the Knight did smite his enemy get the mastery had his lust satisfied vpon his accuser therefore he was wronged and cleare of the fact whereof hee was accused On the other side in the 24. yeare of Henry the 6. an Armourers Seruant of London appeached his Master of treason who offered to be tryed by battaile Smithfield was the place appointed for the fight in which the Seruant did ouercome the Master whereupon as sufficiently proued guilty his body was drawne to Tyburne and there hanged and beheaded might not here the Seruant though he were guilty insult in the conquest and the Master though he were guiltles lye bleeding in the combat especially since his friends as the Cronicle reporteth brought him so much Malmesey and Aqua-vitae before the fight to comfort him that both wit and strength were taken from him Stultus ab euentu facta notanda putat This kinde of triall is like the searching out of the truth by lots lots might and may be