himselfe a ghest in his owne house an Ape of others and in a word any thing rather than himselfe Of the Flatterer FLatterie is nothing but false friendship fawning hypocrisie dishonest ciuilitie base merchandize of words a plausible discord of the heart and lips The Flatterer is bleare-eyed to ill and cannot see vices and his tongue walkes euer in one tracke of vniust praises and can no more tell how to discommend than to speake true His speeches are full of wondring interiections and all his titles are superlatiue and both of them seldome euer but in presence His base minde is well matched with a mercenarie tongue which is a willing slaue to another mans eare neither regardeth he how true but how pleasing His Art is nothing but delightfull coozenage whose rules are smoothing and garded with periurie whose scope is to make men fooles in teaching them to ouer-value themselues and to tickle his friends to death This man is a Porter of all good tales and mends them in the carriage One of Fames best friends and his owne that helps to furnish her with those rumours that may aduantage himselfe Conscience hath no greater aduersarie for when she is about to play her iust part of accusation he stops her mouth with good termes and wel-neere strangleth her with shifts Like that subtill fish he turnes himselfe into the colour of euery stone for a bootie In himselfe be is nothing but what pleaseth his Great-one whose vertues hee cannot more extoll than imitate his imperfections that he may thinke his worst gracefull Let him say it is hot he wipes his forehead and vnbraceth himselfe if cold he shiuers and calls for a warmer garment When hee walkes with his friend hee sweares to him that no man else is looked at no man talked of and that whomsoeuer he vouchsafes to looke on and nod to is graced enough That he knowes not his owne worth lest hee should be too happy and when hee tells what others say in his praise he interrupts himselfe modestly and dares not speake the rest so his concealement is more insinuating than his speech He hangs vpon the lips which he admireth as if they could let fall nothing but Oracles and findes occasion to cite some approued sentence vnder the name hee honoureth and when ought is nobly spoken both his hands are little enough to blesse him Sometimes euen in absence he extolleth his Patron where he may presume of safe conueyance to his eares and in presence so whispereth his commendation to a common friend that it may not be vnheard where hee meant it Hee hath salues for euery sore to hide them not to heale them complexion for euery face sinne hath not any more artificiall Broker or more impudent Bawd There is no vice that hath not from him his colour his allurement and his best seruice is either to further guiltinesse or smother it If hee grant euill things inexpedient or crimes errours hee hath yeelded much either thy estate giues priuilege of libertie or thy youth or if neither What if it be ill yet it is pleasant Honesty to him is nice singularitie repentance superstitious melancholy grauitie dulnesse and all vertue an innocent conceit of the base-minded In short he is the Moth of liberall mens coats the Eare-wig of the mightie the bane of Courts a friend and a slaue to the trencher and good for nothing but to bee a factor for the Deuill Of the Slothfull HE is a religious man and weares the time in his Cloister and as the cloke of his doing nothing pleads contemplation yet is he no whit the leaner for his thoughts no whit learneder Hee takes no lesse care how to spend time than others how to gaine by the expense and when businesse importunes him is more troubled to fore-thinke what he must doe than another to effect it Summer is out of his fauour for nothing but long daies that make no haste to their euen He loues still to haue the Sunne witnesse of his rising and lies long more for lothnesse to dresse him than will to sleepe and after some streaking and yawning cals for dinner vnwashed which hauing digested with a sleepe in his chaire hee walkes forth to the bench in the Market-place and lookes for Companions whomsoeuer he meets he staies with idle questions and lingring discourse how the daies are lengthned how kindly the weather is how false the clocke how forward the Spring and ends euer with What shall we doe It pleases him no lesse to hinder others than not to worke himselfe When all the people are gone from Church hee is left sleeping in his seat alone He enters bonds and forfeits them by forgetting the day and askes his neighbour when his owne field was fallowed whether the next peece of ground belong not to himselfe His care is either none or too late when Winter is come after some sharpe visitations he lookes on his pile of wood and askes how much was cropped the last Spring Necessitie driues him to euery action and what he cannot auoid he will yet deferre Euery change troubles him although to the better and his dulnesse counterfeits a kinde of contentment When he is warned on a Iury he had rather pay the mulct than appeare All but that which Nature will not permit he doth by a Deputy and counts it troublesome to doe nothing but to doe any thing yet more He is witty in nothing but framing excuses to sit still which if the occasion yeeld not he coineth with ease There is no worke that is not either dangerous or thanklesse and whereof he fore-sees not the inconuenience and gainlesnesse before hee enters which if it be verified in euent his next idlenesse hath found a reason to patronize it He had rather freeze than fetch wood and chuses rather to steale than worke to begge than take paines to steale and in many things to want than begge He is so loth to leaue his neighbours fire that hee is faine to walke home in the darke and if he be not lookt to weares out the night in the chimney corner or if not that lies downe in his clothes to saue two labours Hee eates and praies himselfe asleepe and dreames of no other torment but worke This man is a standing Poole and cannot chuse but gather corruption he is descried amongst a thousand neighbours by a dry and nastie hand that still sauours of the sheet a beard vncut vnkembed an eie and eare yellow with their excretions a coat shaken on ragged vnbrusht by linnen and face striuing whether shall excell in vncleannesse For body he hath a swolne legge a dusky and swinish eie a blowne cheeke a drawling tongue an heauy foot and is nothing but a colder earth molded with standing water To conclude is a man in nothing but in speech and shape Of the Couetous HE is a seruant to himselfe yea to his seruant and doth base homage to that which should be the worst drudge A liuelesse peece of
the wicked and he that despiseth his waies shall die §. 3. Fidelity in performances To God To man in faithfull reproofe OR whether to God and man 1. Fidelity both first in performing that wee haue vndertaken If thou haue vowed a vow to God deferre not to pay it for hee delighteth not in fooles Ec. 5.3 Ec. 5.4 pay therefore that thou hast vowed It is better that thou shouldst not vow than that thou shouldst vow and not pay it Suffer not thy mouth to make thy flesh to sin Ec. 5.5 Neither say before the Angell that this is ignorance Pr. 20.25 Pr. 12.22 Pr. 28.10 Pr. 28.20 Pr. 25.19 Wherefore shall God bee angry by thy voice and destroy the worke of thine hands For It is destruction to a man to deuoure that which is sanctified and after the vowes to enquire Neither this to God onely but to man They that deale truly are his delight and the vpright shall inherit good things yea The faithfull man shall abound in blessings whereas the perfidious man as he wrongs others for Confidence in an vnfaithfull man in time of trouble Pr. 17.13 is like a broken tooth and a sliding foot so he gaineth not in the end himselfe He that rewardeth euill for good euill shall not depart from his house 2. In a faithfull reproofe Open rebuke is better than secret loue The wounds of a louer are faithfull and the kisses of an enemie are pleasant but false Pr. Pr. 15.12 Pr. 25.12 so that he that reproueth shall finde more thanke at the last and how euer the scorner take it yet he that reproueth the wise and obedient eare is as a gold eare ring and an ornament of fine gold §. 4. Truth in words The qualitie The fruit to himselfe to others The opposites 1. Lies Slander 2. Dissimulation Flatterie HE that speaketh truth will shew righteousnesse Wherein Pr. 12.17 Pr. 14.25 A faithfull Witnesse deliuereth soules but a deceiuer speaketh lies A vertue of no small importance for Death and Life are in the hand of the tongue and as a man loues Pr. 18.21 hee shall eat the fruit thereof to good or euill to himselfe others Himselfe Pr. 15.4 Pr. 12.19 Pr. 10.20 Pr. 10.21 Pr. 23.23 A wholsome tongue is as a Tree of life and the lip of truth shall be stable for euer Others The tongue of the iust man is as fined siluer and the lips of the Righteous doe feed many therefore Buy the truth and sell it not as those doe which either 1. lye 2. slander 3. dissemble or 4. flatter §. 5. The lyer His fashions His manifestation His punishment A Faithfull witnesse will not lie but a false record will speake lies Of those six Pr. 14.5 Pr. 6.16 Pr. 6.17 Pr. 6.19 Pr. 19.28 Pr. 26.28 Pr. 12.19 Pr. 19.5 Pr. 12.22 Pr. 21.28 Pr. 25.18 Pr. 24.28 29. Pr. 30.7 Pr. 30.8 Pr. 19.22 yea seuen things that God hateth two are A lying tongue and a false witnesse that speaketh lies For such a one mocketh at iudgement and his mouth swallowes vp iniquitie yea a false tongue hateth the afflicted He is soone perceiued for a lying tongue varieth incontinently and when he is found A false witnesse shall not be vnpunished and he that speaketh lies shall not escape for the lying lips are abomination to the Lord therefore a false witnesse shall perish and who pitties him Such a one is an hammer a sword a sharpe arrow to his neighbour he deceiueth with his lips and saith I will doe to him as he hath done to me Two things then haue I required of thee denie me them not vntill I die c. Remoue farre from me vanitie and lyes Let me be a poore man rather than a lyer §. 6. The slanderer what his exercise in misreports in vnseasonable medling what his entertainment THis wicked man diggeth vp euill and in his lips is like burning fire Pr. 16.27 Pr. 16.30 Hee shutteth his eies to deuise wickednesse hee moueth his lips and bringeth euill to passe and either hee inuenteth ill rumors A righteous man hateth lying words Pr. 13.5 but the wicked causeth slander and shame Pr. 20.3 Pr. 11.13 Pr. 26.20 Pr. 18.8 or else in true reports he will be foolishly medling and goeth about discouering secrets where he that is of a faithfull heart concealeth matters and by this meanes raiseth discord Without wood the fire is quenched and without a tale-bearer strife ceaseth for the words of a tale-bearer are as flatterings Ec. 7.23 and goe downe into the bowels of the belly therefore as on the one side thou mayest not giue thine heart to all that men speake of thee Pr. 25.23 left thou heare thy seruant cursing thee so on the other no countenance must be giuen to such for As the North-wind driues away raine so doth an angry countenance the slandering tongue §. 7. The dissembler of foure kinds malicious vaine-glorious couetous impenitent The flatterer his successe to himselfe to his friend his remedie Pr. 10.18 THE slanderer and dissembler goe together Hee that dissembleth hatred with lying lips Pr. 26.24 and he that inuenteth slander is a foole There is then a malicious dissembler He that hateth will counterfeit with his lips and in his heart he layeth vp deceit Pr. 26.25 Pr. 26.26 such one though he speake fauourably beleeue him not for there are seuen abominations in his heart Hatred may be couered with deceit but the malice thereof shall at last bee discouered in the congregation There is a vaine-glorious dissembler that maketh himselfe rich Pr. 13.7 Pr. 13.7 Pr. 20.24 Pr. 23.6 Pr. 23.7 and is poore and 3. a couetous There is that makes himselfe poore hauing great riches and this both 1. in bargains It is naught it is naught faith the buyer but when he is gone apart he boasteth and 2. In his entertainment The man that hath an euill eie as though he thought in his heart so will he say to thee Eat and drinke Pr. 28.13 Pr. 27.14 but his heart is not with thee Lastly an impenitent Hee that hideth his sinnes shall not prosper but he that confesseth and forsaketh them shall haue mercie The flatterer praiseth his friend with a loud voice rising early in the morning but with what successe Pr. 29.5 To himselfe It shall be counted to him for a curse To his friend A man that flattereth his neighbour Pr. 26.28 Pr. 20.19 spreadeth a net for his steps he spreadeth and catcheth For a flattering mouth causeth ruine The onely remedie then is Meddle not with him that flattereth with his lips Ec. 7.7 for It is better to heare the rebuke of wise men than the song of fooles §. 8. Truth in dealings wherein is the true dealers Practices To doe right with ioy Reward Gods loue Good memoriall Pr. 11.3 Pr. 11.5 Pr. 15.19 Pr. 21.8 Pr. 21.3 Pr. 21.15 Pr. 10.16 Pr. 29.7 Pr. 29.10 Pr. 21.8 Pr. 3.29
Pr. 16.11 Pr. 15.9 Pr. 12.26 Pr. 28.6 Pr. 20.7 THe vprightnesse of the iust shall guide them and direct their way which is euer plaine and straight whereas the way of others is peruerted and strange Yea as to doe iustice and iudgement is more acceptable to the Lord than sacrifice so it is a ioy to the iust himselfe to doe iudgement all his labour therefore tendeth to life he knoweth the cause of the poore and will haue care of his soule His worke is right neither intendeth he any euill against his neighbour seeing he dwelleth by him without feare and what loseth he by this As the true balance and the weight are of the Lord and all the weights of the bagge are his worke So God loueth him that followeth righteousnesse and with men The righteous is more excellent than his neighbour and Better is the poore that walketh in his vprightnesse than hee that peruerteth his waies though he be rich Yea finally The memoriall of the iust shall be blessed §. 9. Deceit The kindes Coloured Direct Priuate Publike The iudgement attending it Pr. 16.18 COntrary to this is Deceit whether in a colour As he that faineth himselfe mad casteth fire-brands Pr. 26.19 arrowes and mortall things so dealeth the deceitfull man and saith Am I not in sport As this deceit is in the heart of them that imagine euill so in their hands are Diuers weights and diuers balances or directly Pr. 12.10 Pr. 10.10 Pr. 29.24 Pr. 1.19 Ec. 3.16 Ec. 3.17 Pr. 12.27 Pr. 20.17 Hee that is partner with a theefe hateth his owne soule and dangerous are the waies of him that is greedy of gaine much more publiquely I haue seene the place of iudgement where was wickednesse and the place of iustice where was iniquitie I thought in mine heart God will iudge the iust and the wicked yea oft-times speedily so as The deceitfull man rosteth not what he tooke in hunting or if he eat it The bread of deceit is sweet to a man but afterward his mouth shall be filled with grauell §. 9. Loue To God rewarded with his loue with his blessings To men In passing by offences In doing good to our enemies LOue to God I loue them that loue me and they that seeke mee early Pr. 8.17 Pr. 8.21 shall finde me and with me blessings I cause them that loue mee to inherit substance and I will fill their treasures 2. To men 1. In passing by offences Pr. 10.12 Hatred stirreth vp contentions but loue couereth all trespasses and the shame that rises from them Pr. 12.16 Pr. 17.9 Pr. 15.21 so that hee onely that couereth a transgression seeketh loue 2. In doing good to our enemies If hee that hateth thee be hungry giue him bread to eat and if he bee thirstie giue him water to drinke Here therefore doe offend 1. the contentious 2. the enuious §. 10. The contentious whether in raising ill rumors or whether by pressing matters too farre THe first is hee that raiseth contentions among brethren which once raised Pr. 6.19 Pr. 18.19 are not so soone appeased A brother offended is harder to winne than a strong Citie and their contentions are like the barre of a Palace Pr. 16.29 This is that violent man that deceiueth his neighbour and leadeth him into the way which is not good Pr. 18.6 Pr. 26.21 the way of discord whether by ill rumors The fooles lips come with strife and as the coale maketh burning coales and wood a fire so the contentious man is apt to kindle strife and that euen among great ones A froward person soweth strife and a tale-bearer maketh diuision among Princes or by pressing matters too farre When one churneth milke Pr. 16.28 Pr. 30.33 he bringeth forth butter and he that wringeth his nose causeth bloud to come out so he that forceth wrath bringeth forth strife the end whereof is neuer good Pr. 29.9 for if a wise man contend with a foolish man whether he be angry or laugh there is no rest §. 11. Enuy The kindes At our neighbour At the wicked The effects to others It selfe THe second is that iustice whereby the soule of the wicked wisheth euill Pr. 21.10 Pr. 24.17 and his neighbour hath no fauour in his eies that moueth him to bee glad when his enemie falleth and his heart to reioice when he stumbleth and this is a violent euill Pr. 14.30 1. To it selfe A sound heart is the life of the flesh but enuie is the rotting of the bones 2. To others Anger is cruell and wrath is raging but who can stand before enuie Pr. 27.4 But of all other it is most vniust when it is set vpon an euill subiect Pr. 24.20 Pr. 3.31 Fret not thy selfe because of the malicious neither be enuious at the wicked nor chuse any of his waies neither let thine heart be enuious against sinners Pr. 23.17 Pr. 24.1 Pr. 24.2 Pr. 3.32 Pr. 24.20 nor desire to be with them for as their heart imagineth destruction and their lips speake mischiefe so the froward is an abomination to the Lord and there shall be none end of the plagues of the euill man and his light shall be put out §. 12. Iustice to man onely First to others 1. in Mercy The quality The gaine of it Pr. 3.3 Pr. 21.13 Pr. 12.10 Pr. 16.6 Pr. 3.4 LEt not mercy and truth forsake thee binde them on thy necke and write them vpon the table of thine heart this suffereth not to stop thine care at the cry of the poore yea the righteous man regardeth the life of his beast no vertue is more gainfull for By mercy and truth iniquity shall bee forgiuen and By this thou shalt finde fauour and good vnderstanding in the sight of God and man Good reason For he honoreth God Pr. 14.31 that hath mercy on the poore yea he makes God his debter He that hath mercy on the poore Pr. 19.17 Pr. 11.17 Pr. 21.21 Pr. 14.21 lendeth to the Lord and the Lord will recompence him So that The mercifull man rewardeth his owne soule for He that followeth righteousnesse and mercy shall finde righteousnesse and life and glory and therefore is blessed for euer §. 13. Against mercy offend 1. Vnmercifulnesse 2. Oppression 3. Bloud-thirstinesse Pr. 22.7 Pr. 14.20 Pr. 19.7 1. THat not only the rich ruleth the poore but that the poore is hated of his owne neighbour whereas the friends of the rich are many Of his neighbour Yea all the brethren of the poore hate him how much more will his friends depart from him though he be instant with words yet they will not Pr. 30.14 Pr. 22.16 2. There is a generation whose teeth are as swords and their iawes as kniues to eat vp the afflicted out of the earth These are they that oppresse the poore to increase themselues Pr. 22.22 Pr. 25.20 and giue to the rich that rob the poore because he is poore
it is euen too little for God what doe we thinke of taking an Inmate into this cottage It is a fauour and happinesse that the God of glorie will vouchsafe to dwell in it alone Euen so O God take thou vp these roomes for thy selfe and inlarge them for the entertainment of thy Spirit Haue thou vs wholly and let vs haue thee Let the world serue it selfe O let vs serue thee with all our hearts God hath set the heart on worke to feare the hands on worke to serue him now that nothing may bee wanting he sets the head on worke to consider and that not so much the iudgements of God yet those are of singular vse and may not be forgotten as his mercies What great things hee hath done for you not against you Hee that looked vpon his owne works and saw they were good and delighted in them delights that we should looke vpon them too and applaud his wisdome power and mercie that shines in them Euen the least of Gods works are worthie of the obseruation of the greatest Angell in heauen but the magnalia Dei the great things he hath done are more worthie of our wonder of our astonishment Great things indeed that hee did for Israel he meant to make that Nation a precedent of mercie that all the world might see what he could doe for a people Heauen and earth conspired to blesse them What should I speake of the wonders of Aegypt Surely I know not whether their preseruation in it or deliuerance out of it were more miraculous Did they want a guide Himselfe goes before them in fire Did they want a shelter His cloud is spred ouer them for a couering Did they want way The sea it selfe shall make it and bee at once a street and a wall to them Did they want bread Heauen it selfe shall powre downe food of Angels Did they want meat to their bread The wind shall bring them whole drifts of Quailes into their Tents Doe they want drinke to both The verie Rocke shall yeeld it them Doe they want suits of apparell Their verie clothes shall not wax old on their backs Doe they want aduice God himselfe shall giue his vocall Oracle betweene the Cherubins Doe they want a Law God shall come downe vpon Sinai and deliuer it in fire thundring smoke earth-quakes and write it with his owne finger in tables of stone Doe they want habitations God shall prouide them a land that flowes with milke and honie Are they persecuted God stands in fire betweene them and their harmes Are they stung to death The brazen Serpent shall cure them Are they resisted The walls of Iericho shall fall downe alone hailestones braine their enemies The Sunne shall stand still in heauen to see Ioshuahs reuenge and victorie Oh great and mightie things that God did for Israel And if any Nation vnder heauen could either parallel or second Israel in the fauours of God this poore little ILAND of ours is it The cloud of his protection hath couered vs. The bloud-red sea of persecution hath giuen way to vs and we are passed it dry-shod The true Manna from heauen is rained downe abundantly about our tents The water of life gusheth forth plenteously to vs The better law of the Gospell is giuen vs from heauen by the hands of his Sonne the walls of the spirituall Iericho are fallen downe before vs at the blast of the trumpets of God and cursed be he that goes about to build them vp againe Now therefore that we may come more close to the taske of this day Let me say to you as SAMVEL to his Israelites Consider with mee what great things the Lord hath done for vs and as one wisht that the enuious had eyes in euerie place so could I seriously wish that all which haue ill will at our Sion had their eares with me but one houre that if they belong not to God they might burst with Iudas which repine with Iudas at this seasonable cost of the precious oyntment of our praises If I should looke backe to the ancient mercies of God and shew you that this Kingdome though diuided from the world was one of the first that receiued the Gospell That it yeelded the first Christian Emperor that gaue peace and honour to the Church The first and greatest lights that shone forth in the darkest of Poperie to all the world and that it was the first kingdome that shooke Antichrist fully out of the saddle I might finde iust matter of praise and exultation but I will turne ouer no other Chronicles but your memorie This day alone hath matter enough of an eternall gratulation For this is the communis terminus wherein Gods fauours meet vpon our heads which therefore represents to vs both what we had and what we haue The one to our sense the other to our remembrance This day was both Queene ELIzABETHS Initium gloriae and King IAMES his Initium regni To her Natalitium salutis as the passion-dayes of the Martyrs were called of old and Natalis Imperij to him These two names shew vs happinesse enough to take vp our hearts for euer And first why should it not bee our perpetuall glorie and reioycing that wee were her subiects Oh blessed Queene the mother of this Nation the nurse of this Church the glorie of womanhood the enuie and example of forraine Nations the wonder of times how sweet and sacred shall thy memorie bee to all posterities How is thy name not Parables of the dust Iob 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Iewes speake not written in the earth as Ieremie speaks but in the liuing earth of all loyall hearts neuer to bee razed And though the foule mouthes of our Aduersaries sticke not to call her miseram foeminam as Pope Clement did nor to say of her as Euagrius sayes vncharitably of Iustinian the great Law-giuer ad supplicia iusto Dei iudicio apud inferos luenda profecta est Euagr. l. 5. c. 1. and those that durst bring her on the stage liuing bring her now dead as I haue heard by those that haue seene it into their processions like a tormented ghost attended with fiends and firebrands to the terrour of their ignorant beholders Yet as wee saw shee neuer prospered so well as when shee was most cursed by their Pius 5 so now wee hope she is rather so much more glorious in heauen by how much they are more malicious on earth These arrogant wretches that can at their pleasure fetch Salomon from heauen to hell and Traian and Falconella from hell to heauen Campian and Garnet from earth to heauen Queene Elizabeth from earth to hell shall finde one day that they haue mistaken the keyes and shall know what it is to iudge by being iudged In the meane time in spight of the gates of Rome Memoria iustae in benedictionibus To omit those vertues which were proper to her sex by which she deserued to bee the Queene of women
making else-where this sinner worse than the Infidell And the old vulgar can giue no worse terme to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he findes it yea to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebels themselues What doth this brand to a Church not Christian onely though you denie it but famous Of whom is truly verified after all your spleene that which the Spirit writes to the Angell of Ephesus Laborasti non Defecisti Say if you can what Article of the Christian and Apostolike faith haue we renounced What Heresie maintaine we Wherein haue we runne from the Tents of Christ What hold we that may not stand with life in Christ and saluation We challenge all men and Deuils in this point for our innocence Distinguish for starke shame of so foule a word or which is better eat it whole and let not this blemish be left vpon your soule and name in the Records of God and the world that you once said of a Church too good for yours Drencht in Apostasie If wee crie Peace whiles you crie Apostasie surely we flatter whiles you raile betwixt these two dangerous extremes we know an wholsome meane so to approue that we foster not securitie so to censure that we neither reuile nor separate and in one word to doe that which your Pastor could exhort the Separators from your Separation for euen this Schisme hath Schismes If we should mislike yet to rest in our differences of iudgement and notwithstanding peaceably to continue with the Church Had you taken this course you should neither haue needed to expect our pittie nor to complaine of our crueltie Surely whether our loue be cruell or not your hatred is whereof take heed lest you heare from old IACOB Cursed bee their wrath for it was fierce and their rage for it was cruell How can you expect compassion when you breath fire and write gall Neuer mention the fury of others indignation till the venomous and desperate writings of Barrow and Greenwood be either worne out with time or by the Thunderbolts of your not rare censures be strucke downe to Hell whence their maliciousnesse came I forbeare to recapitulate how much rather had I helpe to burie than to reuiue such vnchristian exprobrations SEP The first action laid against vs is of vnnaturalnesse and ingratitude towards our Mother the Church of England for our causelesse separation from her to which vniust accusation and triuiall querimonie our most iust defence hath beene and is that to our knowledge wee haue done her no wrong we doe freely and with all thankfulnesse acknowledge euery good thing shee hath and which our selues haue there receiued SECTION XIIII INGRATITVDE and vnnaturalnesse to your mother is obiected The Separatists acknowledgements of the graces of the Church of England in that you flie from her yea now woe is me that you spet in her face and marke her for an Harlot Would God the accusation were as far from being iust as from being triuiall Yet perhaps you intend it not in the lightnesse of this charge but the commonnesse you haue caused me to smart for my charitie yet I forbeare it not What is your defence That you haue done her no wrong to your knowledge Modestly spoken that doubtfully we know your wrong but we know not your knowledge it is well if your wrong bee not wilfull an ignorant wrong is both in more hope of amends and of mercie But is not this caution added rather for that you thinke no hard measure can possibly be a wrong to so vile a Church I aske and would bee denied No you doe freely and with all thankfulnes acknowledge euery good thing shee hath Whatsoeuer you doe to vs I will not any more in fauour of you wilfully wrong my selfe you haue bidden me now to take you as a complete Separatist and speake this for your selfe and yours Let the Reader now iudge whether the wrong of your Sect be wilfull and acknowledgment of our good H. Barr. Praef. to the separ defended Causes of separ def p. 12. Confer with Doctor Andr. free and thankfull Your first false-named Martyr shall giue the first witnesse of the titles of our Church Who saith he that were not drunke and intoxicate with the Whores Cup could affirme this confuse Babel these cages of vncleane Birds these Prisons of foule and hatefull Spirits to be the Spouse of Christ And else-where he calls the people of our Church Goats and Swine Is this any wrong to your knowledge The same Author They haue not saith he in their Churches any one thing in their practise proceedings not one pin naile or hooke according to the true patterne Pref. to separ def Do you not now freely and thankfully acknowledge our Churches good things What is more ordinarie with him and his brother in euill Iohn Greenwood than to call our Ministers Baals Priests Cainites the marked seruants of Antichrist Sellers of the Whores wares Worshippers of the Beast Is this yet any wrong to your knowledge Pastor Iohnson sticks not to say that the Ministerie Worship of the Church of England were taken out of the Whores Cup Gyff refuted touch Donat. Obseruat of M. H. Bar. p. 239. Fr. Iohns Reason 9. against M. Iac. p. 74. Iohns against M. Iac. Excep 3. Nota Bene. and plainly stiles our Church as which of you doe not Daughter of the great Babylon that mother of Whoredomes and abominations of the earth yet more That Hierarchie Worship Constitution and Gouernment which they professe and practise being directly Antichristian do vtterly destroy true Christianity so as their people and Churches cannot in that estate be iudged true Christians Do you not now freely and thankfully acknowledge our good things What can any Deuill of Hell say worse against vs than this That we are no Christians Or what good can there be in vs if no true Christianitie If we denied euery Article of the Christian Creed if we were Mahumetans as your good Pastor sticks not to compare vs if the most damned Heretiques vnder Heauen Ibid. what could he say but no Christians Your Teacher and Pastor which is a wonder agree For your Doctor Ainsworth makes this one head of his poysonous Counterpoyson that Christ is not the Head Mediator Counterpoys p. 127. 131. Prophet Priest King of the Church of England You their Disciple are not yet promoted to this height of immodestie yet what are your good things Euen to you we are Apostates Traytors Rebels Babylonish this is well for a Learner Hereafter if you will heare me keepe our good things to your selfe and report our euill Yea that your vncharitablenesse may be aboue all examples monstrous You do not onely denie vs any interest in the Church of Christ but exclude vs what you may from all hope and possibilitie of attaining the honor of Christendome For when a godly Minister protested to Master Barrow Barr. Conference with M. Sperin as Barr. himselfe hath
hands of their Bishops so they did to Baal God and our Superiours haue had euer one and the same outward gesture Though here Paulus in vita Ambros not the Agent is so much regarded as the Action if your Ordinary would haue suffered you to haue done this peece of Idolatry you had neuer separated But the true God Bel and Dragon of England is the humane-Diuine-Seruice-Booke Let vs see what ashes or lumpes of pitch this Daniel brings We worship God in and by it as Papists doe by their Images Indeed we worship God in and by prayers contained in it Why should we not Tell me why is it more Idolatry for a man to worship God in and by a prayer read or got by heart than by a prayer conceiued I vtter both they are both mine if the heart speake them both feelingly and deuoutly where lies the Idoll In a conceiued prayer is it not possible for a mans thought to stray from his tongue in a prayer learned by heart or read is it not possible for the heart to ioyne with the tongue If I pray therefore in spirit and heartily vtter my desires to God whether in mine owne words or borrowed and so made mine what is the offence But say you if the Lord Iesus in his Testament haue not commanded any such Booke it is accursed and abominable But say I if the Lord Iesus hath not any where forbidden such a Booke it is not accursed nor abominable Shew vs the place where that we may know it with you Nay but I must shew you where the Apostles vsed any such Seruice booke shew you mee where the Apostles baptized in a Basin or where they receiued women to the Lords table for your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11. Passag twixt Caluin and Smith Egyptij vbi lautè epulati sunt post coeâ—â—a â—d sâ—cuint Socrâ— 5. c. 22. will not serue shew me that the Bible was distinguisht into Chapters and Verses in the Apostles time shew me that they euer celebrated the Sacrament of the Supper at any other time than euening as your Anabaptists now doe shew mee that they vsed one prayer before their Sermons alwaies another after that they preached euer vpon a Text where they preached ouer a Table or lastly shew mee where the Apostles vsed that prayer which you made before your last prophecie and a thousand such circumstances What an idle plea is this from the Apostolike times Platin. initio And if I should tell you that Saint Peter celebrated with the Lords Prayer you will not beleeue it yet you know the Historie But let the Reader know that your quarrel is not against the matter but against the Booke not as they are prayers but as stinted or prescribed Wherein all the world besides your selues are Idolaters Behold all Churches that were or are are partners with vs in this crime Oh idolatrous Geneua and all French Scottish Danish Dutch Churches All which both haue their set Prayers with vs and approue them Caluin Epist ad Protest Angl. Epist 87. Quod ad formulam c. As concerning a forme of Prayers and Rites Ecclesiasticall saith Reuerend Caluin I doe greatly allow that it should be set and certaine from which it should not be lawfull for Pastors in their function to depart Iudge now of the spirit of these bold Controlers that dare thus condemne all Gods Churches through the world as idolatrous But since you call for Apostolike examples did not the Apostle Paul vse one set forme of apprecations of benedictions What were these but lesser Praiers The quantity varies not the kinde Will you haue yet ancienter precedents The Priest was appointed of old to vse a set forme vnder the Law Num. 6.23 so the people Deu. 26.3 4 5 c. 15. Both of them a stinted Psalme for the Sabbath Psal 92. Answ to the Minist Counterpoys 327. What saith your Doctor to these Because the Lord saith he gaue formes of Prayers and Psalmes therefore the Prelates may Can we think that Ieroboam had so slender a reason for his calues Marke good Reader the shifts of these men This Answerer cals for Examples and will abide no stinting of Prayers because we shew no patterns from Scripture We doe shew patterns from Scripture and now their Doctor saith God appointed it to them of old must wee therefore doe it So whether we bring examples or none wee are condemned But Master Doctor whom I beseech you should we follow but God in his owne seruices If God haue not appointed it you cry out vpon inuentions if God haue appointed it you cry Wee may not follow it shew then where God euer inioyned an ordinary seruice to himselfe that was not ceremoniall as this plainly is not which should not bee a direction for vs But if stinting our prayers bee a fault for as yet you meddle not with our blasphemous Collects it is well that the Lords prayer it selfe beareth vs companie Counterpoys and is no small part of our Idolatrie Which though it were giuen principally as a rule to our prayers yet since the matter is so heauenly and most wisely framed to the necessitie of all Christian hearts Omnibus arietibus gregis id est Aposiolis suis dedit morem orandi Dimitte nobis c. Aug. epist 89. to deny that it may be vsed intirely in our Sauiours words is no better than a fanaticall curiousnesse yeeld one and all for if the matter bee more diuine yet the stint is no lesse faultie This is not the least part of our patchery except you vnrip this the rest you cannot But might not God be purely and perfectly worshipped without it Tell me might not God be purely and perfectly worshipped without Churches without houses without garments yea without hands or feet In a word could not God be purely worshipped if you were not Yet would you not seeme a superfluous creature speake in your selfe Might not God bee intirely worshipped with pure and holy worship though there were no other Bookes in the World but the Scripture If yea as who can denie it that knowes what the worship of God meaneth What then doe the Fathers and Doctors and learned Interpreters To the fire with all those curious Arts and Volumes as your Predecessors called them Yea let me put you in minde that God was purely and perfectly worshipped by the Apostolicke Church before euer the New Testament was written See therefore the idlenesse of your proofes God may be serued without a prescription of Prayer but if all Reformed Churches in Christendome erre not better with it The Word of God is perfect and admits no addition cursed were we if we should adde ought to it cursed were that which should be added But cursed be they that take ought from it and dare say Ye shall not pray thus Our Father c. Doe wee offer to make our Prayers Canonicall doe we obtrude them as parts of Gods Word Why cauill
higher restraint importunately vnto these desires wherein hee saies not much other then their owne Saint AQAINAS Omnibus animalibus c. In all perfect liuing creatures there is a naturall inclination to carnall coniunction But when Luther speakes of men blessed from aboue with this gift C. E. might haue heard him in another strain pleading both the possibility and worthinesse of this condition As in his Commentary vpon the h h Luth. in Psal 128. verse 3. Vnus idemque spir c. Psalme 128. verse 3. to giue one for all thus he saith For one and the same spirit hath distributed his gifts to some after one manner and to some after another c. Let them therefore to whom it is giuen to receiue this abide in their single life and let them glory in the Lord On the other side let them that are not so strong but know and feele their infirmity that they cannot liue both chaste and out of Matrimony Let these I say consider more their owne infirmity then the discommodities and troubles that belong vnto matrimonie Thus he grauely and holily SECT IX NOw to follow my Aduersary in particulars Whereas all the world sees that the vnlawfulnesse of their vow depends vpon the inability of performance he like a true Artist begins first with the vnlawfulnesse It is well Refut p. 29. that all these sheets of Paper which he hath spent in this point may serue for some necessary vse this which he hath put them to is foolishly superfluous If the vow of Chastity be vnlawfull he saith it must be either in respect of the vow Refut p. 30. or the matter vowed Not the first because vowes in generall are lawfull which he will proue out of Scriptures and Fathers Idle head Who euer denied it but the exploded Lampetians His owne Cardinall could haue taught him Bell. l. 2. de Monachis c. 15. Ad negotia huius vitae expeditiu◠peragenda aut ad vitanda peccata aut ad alios bonos sines Refut p. 32 33 34. vsque ad 42. Refut p. 43. vsque ad 48. pag. 34. vsque ad finem Parag. 1. Refut p. 45. that Luther and Caluin approue the vowing of things commanded first and then of things not commanded too to the auoyding of Sinne or other good purposes Not the second which he will proue by many arguments some of them from the Fathers extolling virginity and comparing it with the state of Angels and preferring it before mariage And who euer thought otherwise except Iouinian and perhaps not he And at last after some seuere examples of penance inioyned to fornicating vow-breakers by Chrysostome and Basil to incontinencie and rape by the ciuill Lawes as if these concerned vs so much as themselues hee descends to this challenge Let Mr. Hall if he be able produce vs some proofe although but one classical authority of any one ancient writer where he hath euer perswaded such as haue solemnly vowed chastity to vse Mariage as a meanes to ouercome temptations and he shall haue some excuse for calling it a filthy vow and his heroicall Luther for terming it a diabolicall thing So he I take him at his word onely let him not fly forth vpon the shift of solemnity which their Scholler lately hatched That were to seeke gray hayres in infancy First I bring forth that famous place of Saint Cyprian in his Epistle written both in his owne name and his fellow-Bishops to Pomponius concerning some vowed Virgins which were found in bed with men whereof one was a Deacon of which Virgins he with his Brethren passe this sentence k k Epist l. 1. Epist 11. Pudicè castè sine vlla fabula perseuerent Melius est vt nubant quà m in ignem delicijs fuis cadunt Quod si se ex fide Christo dicauerunt c. If they saith he haue faithfully dedicated themselues vnto Christ let them without all deceit perseuere in the course of Chastitie and so couragiously and constantly expect the reward of their Virginity Si autem perseuerare nolunt vel non possunt c. But if either they will not or cannot perseuere it is better that they marry then by their wantonnesse fall into the fire Let them giue no scandall to their Brethren and Sisters What could Luther or Caluin write more directly So that Erasmus notes in the Margine Etiam virginibus sacris permittit nubere Here Cyprian permits euen holy Virgins to marry l l Lib. 2. de Monach c. 34. Bellarmines shift hereof is ridiculous That Cyprian by occasion of some virgins which after their vow behaued themselues dishonestly aduised others that if they had not a firme purpose of perseuering they should not vow but marry whom we remit to the checke of his owne Pamelius yea of his conscience Indeed what is this but to mocke both the Author and the Reader For doth Cyprian at all varie the persons of whom hee speakes Doth he not speake plainly of Virgins deuoted to Christ And what perseuering could there be but in that which they had vndertaken And what had they vndertaken but a dedication of themselues to Christ What is this Reader but willingly to try his Oares against the streame of truth To the same purpose is that noted sentence of Hierome m m Hieronimus impendio semper virginitati fauens obid nuptijs iniquior Erasmus though otherwise none of the best friends to mariage who speaking of Virgins ascribed by their vow into the celestiall Family addes Quibus apertè dicendum c. Whom we must openly charge that either they would marry if they cannot containe or that they would containe if they will not mary See the Scholia of Erasmus vpon the place We know the elusion of this place also That Hierome speaks of virgins in purpose not in vow But whose name I beseech you was defamed by their lewdnesse or what was the heauenly and Angelicall Family whose glory was blemished herewith Was it of any other then professed Virgins Or could the act of a purposed Virgin onely shame Virgins professed To the same purpose is the aduice of n n Basil l. de virg Basil and o o Epiphan Heres 61. Melius est vnum peccatum habere quā plura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Epiphan I would haue the yonger Widowes to marry Refut p. 51. He maried his daughter being a Virgin dedicated to Christ Epiphanius Adde to these an elder then they all Tertullian and with him all those Fathers which interpret Saint Pauls volo iuniores nubere of vowed widowes All which must needs hold that our Apostle allowes mariage for the lawfull remedy of vnable Votaries Let not this malicious Masse-Priest then turne vs ouer to his Tyberianus or Iouinian for the first founders of our opinion and practice which wee receiued from no other then that diuine Arch-hereticke that sate at the feet of Gamaliel from no other then the
wood which now before-hand burnt inwardly with the heauenly fire of zeale and deuotion And now hauing kissed him his last not without mutuall teares he lifts vp his hand to fetch the stroke of death at once not so much as thinking perhaps God wil relent after the first wound Now the stay of Abraham the hope of the Church lyes on bleeding vnder the hand of a father what bowels can choose but yearne at this spectacle which of the sauagest Heathens that had bin now vpon the hill of Moriah and had seen through the bushes the sword of a Father hanging ouer the throat of such a sonne would not haue been more perplexed in his thoughts then that vnexpected sacrifice was in those briers yet he whom it neerest concerned is least touched Faith hath wrought the same in him which crueltie would in others Not to be moued He contemnes all feares and ouerlookes all impossibilities His heart tels him that the same hand which raised Isaac from the dead wombe of Sarah can raise him againe from the ashes of his sacrifice with this confidence was the hand of Abraham now falling vpon the throat of Isaac who had giuen himselfe for dead and reioyced in the change when suddenly the Angell of God interrupts him forbids him commends him The voice of God was neuer so welcome neuer so sweet neuer so seasonable as now It was the tryall that God intended not the fact Isaac is sacrificed and is yet aliue and now both of them are more happy in that they would haue done then they could haue been distressed if they had done it Gods charges are oft-times harsh in the beginnings and proceeding but in the conclusion alwayes comfortable true spirituall comforts are commonly late and sudden God defers on purpose that our tryals may be perfect our deliuerance welcome our recompence glorious Isaac had neuer been so precious to his father if he had not been recouered from death if he had not been as miraculously restored as giuen Abraham had neuer beene so blessed in his seed if he had not neglected Isaac for God The only way to finde comfort in any earthly thing is to surrender it in a faithfull carelesnesse into the hands of God Abraham came to sacrifice he may not go away with dry hands God cannot abide that good purposes should be frustrate Lest either he should not doe that for which hee came or should want meanes of speedy thanksgiuing for so gracious a disappointment Behold a Ram stands ready for the sacrifice and as it were proffers himselfe to this happy exchange Hee that made that Beast brings him thither fastens him there Euen in small things there is a great prouidence what mysteries there are in euery act of God! The onely Sonne of God vpon this very hill is laid vpon the Altar of the Crosse and so becomes a true sacrifice for the world that yet he is raised without impeachment and exempted from the power of death The Lamb of God which takes away the sins of the World is here really offred and accepted One Sauiour in two figures in the one dying restored in the other So Abraham whiles he exercises his faith confirmes it and reioyces more to foresee the true Isaac in that place offered to death for his sinnes then to see the carnall Isaac preserued from death for the reward of his Faith Whatsoeuer is dearest to vs vpon earth is our Isaac happy are we if we can sacrifice it to God those shall neuer rest with Abraham that cannot sacrifice with Abraham Of LOT and Sodom BEFORE Abraham and Lot grew rich they dwelt together now their wealth separates them Their societie was a greater good then their riches Many a one is a loser by his wealth who would account those things good which make vs worse It had been the duty of yong Lot to offer rather then to choose to yeeld rather then contend who vvould not here thinke Abraham the Nephew and Lot the Vncle It is no disparagement for greater persons to begin treaties of Peace Better doth it beseeme euery sonne of Abraham to winne vvith loue then to sway with power Abraham yeelds ouer this right of his choise Lot takes it And behold Lot is crossed in that vvhich he chose Abraham is blessed in that which vvas left him God neuer suffers any man to leese by an humble remission of his right in a desire of peace Wealth hath made Lot not only vndutifull but couetous he sees the goodly Plaines of Iordan the richnesse of the soyle the commoditie of the Riuers the situation of the Cities and now not once inquiring into the conditions of the Inhabitants hee is in loue with Sodom Outward appearances are deceitfull guides to our iudgement or affections they are worthy to be deceiued that value things as they seeme It is not long after that Lot payes deare for his rashnesse He fled for quietnesse with his Vncle and finds Warre with strangers Now is he caried prisoner with all his substance by great Enemies Abraham must rescue him of whom hee was forsaken That vvealth which was the cause of his former quarrels is made a prey to mercilesse Heathens That place which his eye couetously chose betrayes his life and goods How many Christians whiles they haue looked at gaine haue lost themselues Yet this ill successe hath neither driuen out Lot nor amended Sodom hee still loues his commoditie and the Sodomites their sinnes wicked men grow worse with afflictions as vvater growes more cold after an heat And as they leaue not sinning so God leaues not plaguing them but still followes them with succession of iudgements In how few yeares hath Sodom forgot she vvas spoiled and led captiue If that wicked Citie had been warned by the sword it had escaped the fire but now this visitation hath not made ten good men in those fiue Cities How fit was this heape for the fire which vvas all chaffe Onely Lot vexed his righteous soule with the sight of their vncleannesse Hee vexed his owne soule for who bade him stay there yet because he was vexed he is deliuered He escapeth their iudgement from whose sinnes he escaped Though he would be a ghest of Sodom yet because hee would not entertaine their sinnes he becomes an Host to the Angels Euen the good Angels are the executioners of Gods iudgement There cannot be a better or more noble act then to doe iustice vpon obstinate Malefactors Who can be ashamed of that which did not mis-beseeme the very Angels of God Where should the Angels lodge but with Lot the houses of holy men are full of these heauenly Spirits vvhen they know not they pitch their Tents in ours and visit vs when we see not and when we feele not protect vs It is the honour of Gods Saints to be attended by Angels The filthy Sodomites now flocke together stirred vp with the fury of enuy and lust and dare require to doe that in troops which to act single
and Iustice as therefore euill dispositions cannot be changed with ayres no more will good Now then he sits him downe by a Well in Midian There he might haue to drinke but where to eat he knew not The case was altred with Moses To come from the dainties of the Court of Aegypt to the hunger of the fields of Midian it is a lesson that al Gods childreÌ„ must learn to take out To want and to abound Who can think strange of penury when the great gouernor of Gods people once hath nothing Who would not haue thought in this case Moses should haue been heartlesse and sullen so cast downe with his owne coÌ„plaints that he should haue had no feeling of others yet how hot is he vpon iustice No aduersity can make a good man neglect good duties he sees the oppression of the Shepherds the image of that other he left behind him in Aegypt the Mayds daughters of so great a Peere draw water for their flocks the inhumane shepherds driue them away rudenesse hath no respect either to Sâ—â—â— or Condition if we liued not vnder lawes this were one case Might would be the measure of Iustice wee should not so much as 〈◊〉 our owne water vniust courses will not euer prosper Moses shall rather come from Aegypt to Midian to beat the shepheards then they shall vex the daughters of Iethro This act of â—ustice was not better done then taken Reuel requires it kindly with an hospitall entertainment A good nature is ready to answer courtesies we cannot doe 〈◊〉 much fore thankfull man And if a courteous Heathen reward the watring of a â—â—â—pe in this bountifull manner how shall our God recompence but a cup of cold water that is giuen to a Disciple This fauour hath won Moses who now consents to dwell with him though out of the Church Curiosity or whatsoeuer idle occasions may not draw vs for our residence out of the bounds of the Church of God danger of life may we loue not the Church if we easily leaue it if in a case of life we leaue it not vpon opportunity for a time of respit we loue not our selues The first part of Moses his requitall was his wife one of those whom he had formerly protected I doe not so much maruell that Iethro gaue him his daughter for hee saw him vallant wise learned nobly bred as that Moses would take her a stranger both in Blood and Religion I could plead for him necessity his own nation was shut vp to him if he would haue tried to fetch a daughter of Israel her had endangered to leaue himselfe behind I could plead some correspondence in common principles of Religion for doubtlesse Moses his zeale could not suffer him to smother the truth in himselfe hee should haue beene an vnfaithfull seruant if he had not beene his Masters teacher Yet neither of these can make this match either safe or good The euent bewrayes it dangerously inconuenient This choice had like to haue cost him deare she stood in his way for circumcision God stands in his way for reuenge Though hee was now in Gods message yet might he not be forborne in this neglect No circumstance either of the dearnesse of the Sollicitor or our owne ingagement can beare out a sinne with God Those which are vnequally yoked may not euer look to draw one way The loue to â—he person cannot long agree with dislike of the religion He had need to be more then a man that hath a Zipporaâ— in his bosome and would haue true zeale in his heart Al this while Moses his affection was not so tied to Midian that he could forget Aegypt Hee was a stranger in Midian what was he else in Aegypt Surely either Aegypt was not his home or a miserable one yet in reference to it he cals his son Gershom a stranger there Much better were it to be a stranger there then a dweller in Aegypt How hardly can we forget the place of our abode or education although neuer so homely And if he so thought of his Aegyptian home where was nothing but bondage and tyranny how should wee thinke of that home of ours aboue where is nothing but rest and blessednesse Of MOSES calling FOrty yeares was Moses a Courtier and forty yeares after that a Shepheard That great men may not bee ashamed of honest vocations the greatest that euer were haue beene content to take vp with meane trades The contempt of honest callings in those which are well borne argues pride without wit How constantly did Moses sticke to his hooke and yet a man of great spirits of excellent learning of curious education and if God had not after his forty yeares seruice called him off he had so ended his dayes Humble resolutions are so much more heroicall as they fall into higher subiects There can be no fitter disposition for a leader of Gods people then constancy in his vndertakings without either wearinesse or change How had he learned to subdue all ambitious desires and to rest content with his obscurity So he might haue the freedome of his thoughts and ful opportunity of holy meditations he willingly leaues the World to others and enuies not his proudest acquaintance of the Court of Pharaoh He that hath true world in himselfe and familiarity with God finds more pleasure in the Desarts of Midiâ—â— then others can doe in the Palaces of Kings Whiles he is tending his sheepe God appeared vnto him God neuer graces the idle with his visions when he finds vs in our callings we find him in the 〈◊〉 of his mercy Satan appeares to the idle man in manifold temptations or rather presents himselfe and appeares not God was euer with Moses yet was he not seene till now He is neuer absent from his but sometimes he makes their senses witnesses of his presence In small matters may be greater wonders That a bush should burne is no marueâ—â— but that it should not consume in burning is iustly miraculous God chuseth not euer great subiects wherin to exercise his power It is enough that his power is great in the smallest When I look vpon this burning bush with Moses me thinkes I can neuer see a worthier and more liuely Embleme of the Church that in Aegypt was in the furnace yet wasted not Since then how oft hath it beene flaming neuer consumed The same power that enlightens it preserues it and to none but his enemies is he a consuming fire Moses was a great Philosopher but small skill would haue serued to know the nature of fire and of the bush that fire meeting with combustible matter could not but consume If it had been some solid wood it would haue yeelded later to the flame but bushes are of so quicke dispatch that the ioy of the wicked is compared to a fire of thornes He noted a while saw it continued and beganne to wonder It was some maruell how it should come there but how it should continue without supply
fleshly forehead of authority dant vs how shall we stand before the dreadfull Tribunall of Heauen Moses maruels to see Israel run away from their Guide as from their Enemie and lookes backe to see if hee could discerne any new cause of feare and not conceiuing how his myld face could affray them cals them to stay and retyre Oh my people whom doe ye flee It is for your sakes that I ascended stayd came downe Behold here are no armed Leuites to strike you no Amalekites no Aegyptians to pursue you no fires and thunders to dismay you I haue not that rod of God in my hand which you haue seene to command the Elements or if I had so farre am I from purposing any rigor against you that I now lately haue appeased God towards you and lo here the pledges of his reconciliation God sends me to you for good and do you run from your best friend Whither will ye go from me or without me Stay and heare the charge of that God from whom yee cannot flee They perceiue his voyce the same though his face were changed and are perswaded to stay and returne and heare him whom they dare not see and now after many doubtfull paces approching neerer dare tell him he was growne too glorious Good Moses finding that they durst not looke vpon the Sunne of his face clouds it with a vayle Choosing rather to hide the worke of God in him then to want opportunity of reuealing Gods will to his people I doe not heare him stand vpon termes of reputation if there be glory in my face God put it there he would not haue placed it so conspicuously if he had meant it should be hid Hide ye your faces rather which are blemished with your sinne and looke not that I should wrong God and my selfe to seeme lesse happy in fauor of your weaknesse But without all selfe respects he modestly hides his glorified face cares not their eyes should pierce so far as to his skin on condition that his words may pierce into their eares It is good for a man sometimes to hide his graces Some Talents are best improued by being layd vp Moses had more glory by his Vaile then by his face Christian modesty teaches a wise man not to expose himselfe to the fayrest shew and to liue at the vtmost pitch of his strength There is many a rich Stone laid vp in the bowels of the Earth many a fayre Pearle laid vp in the bosome of the Sea that neuer was seene nor neuer shall bee There is many a goodly Starre which because of height comes not within our account How did our true Moses with the Vayle of his flesh hide the glory of his Dietie and put on vilenesse besides the laying aside of Maiesty and shut vp his great and Diuine Miracles with See you tell no man How farre are those spirits from this which care only to be seene and wish onely to dazle others eyes with admiration not caring for vnknowne Riches But those yet more which desire to seeme aboue themselues whether in parts or graces whose Vayle is fairer then their skinne Modest faces shall shine through their Vailes when the vain-glorious shall bewray their shame through their couering That God which gaue his Law in smoke deliuered it againe through the Vayle of Moses Israel could not looke to the end of that which should be abolished for the same cause had God a Vayle vpon his face which hid his presence in the Holy of Holies Now as the Vayle of God did rend when he said It is finished so the Vayle of Moses then pulled off We cleerely see Christ the end of the Law Our Ioshua that succeeded Moses speakes to vs bare-faced what a shame is it there should bee a Vayle vpon our hearts when there is none on his face When Moses went to speake with God he pulled off his Vayle It was good reason he should present to God that face which he had made There had beene more need of his Vayle to hide the glorious face of God from him then to hide his from God but his faith and thankfulnesse serue for both these vses Hypocrites are contrary to Moses he shewed his worst to men his best to God they shew their best to men their worst to God but God sees both their Vayle and their face and I know not whether he hates their vayle of dissimulation or their face of wickednesse Of NADAB and ABIHV THat God which shewed himselfe to men in fire when hee deliuered his Law would haue men present their Sacrifices to him in fire and this fire hee would haue his owne that there might bee a iust circulation in this creature as the water sends vp those vapours which it receiues downe againe in raine Hereupon it was that fire came downe from God vnto the Altar That as the charge of the Sacrifice was deliuered in fire and smoake so God might signifie the acceptation of it in the like fashion wherein it was commanded The Baalites might lay ready their Bullocke vpon the wood and water in their Trench but they might sooner fetch the blood out of their bodies and destroy themselues then one flash out of Heauen to consume the Sacrifice That Deuill which can fetch downe fire from Heauen either maliciously or to no purpose although he abound with fire and did as feruenly desire this fire in emulation to God as euer he desired mitigation of his owne yet now hee could no more kindle a fire for the Idolatrous Sacrifice then quench the flames of his own torment Herein God approues himselfe only worthy to be sacrificed vnto that he creates the fire of his owne seruice whereas the impotent Idols of the Heathen must fetch fire from their neighbors Kitchen and themselues are fit matter for their borrowed fire The Israelites that were led too much with sense if they had seene the Bullocke consumed with a fire fetcht from a common hearth could neuer haue acknowledged what relation the Sacrifice had to God had neuer perceiued that God tooke notice of the Sacrifice but now they see the fire comming out from the presence of God they are conuinced both of the power and acceptation of the Almightie They are at once amazed and satisfied to see the same God answer by fire which before had spoken by fire God doth not lesse approue our Euangelicall Sacrifices then theirs vnder the Law but as our Sacrifices are spirituall so are the signes of his acceptation Faith is our guide as Sense was theirs Yea euen still doth God testifie his approbation by sensible euidences when by a liuely faith and feruent zeale our hearts are consecraten to God then doth this heauenly fire come down vpon our Sacrifices then are they holy liuing acceptable This flame that God kindled was not as some momentany bonefire for a sudden and short triumph nor as a domesticall fire to goe out with the day but is giuen for a perpetuity and
neither must dye nor be quenched God as he is himselfe eternall so he loues permanency and constancie of grace in vs If wee be but a flash and away God regards vs not all promises are to perseuerance Sure it is but an elementary fire that goes out that which is celestiall continues it was but some presumptuous heat in vs that decayes vpon euery occasion But he that miraculously sent downe this fire at first will not renew the miracle euery day by a like supply it began immediately from God it must bee nourished by meanes Fuell must maintaine that fire which came from Heauen God wil not work miracles euery day if he haue kindled his Spirit in vs we may not expect he shall euery day begin againe wee haue the fuell of the Word and Sacraments Prayers and Meditations which must keepe it in for euer It is from God that these helps can nourish his graces in vs like as euery flame of our materiall fire hath a concourse of prouidence but we may not expect new infusions rather know that God expects of vs an improuement of those habituall graces we haue receiued Whiles the people with feare and ioy see God lighting his owne fire fire from heauen the two sonnes of Aaron in a carelesse presumption will be seruing him with a common flame As if he might not haue leaue to choose the formes of his owne worship If this had beene done some ages after when the memory of the originall of this heauenly fire had beene worne out it might haue beene excused with ignorance but now when God had newly sent his fire from aboue newly commanded the continuance of it either to let it goe out or whiles it still flamed to fetch prophane coales to Gods Altar could sauour of no lesse then presumption and Sacriledge when we bring zeale without knowledge misconceits of faith carnall affections the deuices of our Wil-worship Superstitious Deuotions into Gods Seruice we bring common fire to his Altar these flames were neuer of his kindling Hee hates both Altar Fire Priest and Sacrifice And now behold the same fire which consumed the Sacrifice before consumes the Sacrificers It was the signe of his acceptation in consuming the beast but whiles it destroyed men the fearfull signe of his displeasure By the same meanes can God bewray both loue and hatred Wee would haue pleaded for Nadab and Abihu They are but yong-men the sonnes of Aaron not yet warme in their Function let both age and blood and inexperience excuse them as yet No pretences no priuiledges can beare off a sinne with God Men thinke either to patronize or mitigate euils by their fained reasons That no man may hope the plea either of birth or of youth or of the first commission of euill may challenge pardon I see heere yong men sonnes of the Ruler of Israel for the first offence strooke dead Yea this made God the more to stomack and the rather to reuenge this impiety because the Sonnes of Aaron did it God had both pardoned and graced their Father he had honoured them of the thousands of Israel culling them out for his Altar and now as their Father set vp a false god so they bring false fire vnto the True God If the sonnes of Infidels liue godlessely they doe their kinde their punishment shall be though iust yet lesse but if the children of religious Parents after all Christian nurture shall shame their Education God takes it more hainously and reuenges is more sharply The more bonds of duty the more plagues of neglect If from the Agents wee looke to the act it selfe set aside the originall descent and what difference was there betwixt these fires Both lookt alike heated alike ascended alike consumed alike both were fed with the same materiall wood both vanished into smoke There was no difference but the Commandement of God If God had inioyned ordinarie fire they had sinned to looke for celestiall now he commanded onely the fire which he sent they sinned in sending vp Incense in that fire which he commanded not It is a dangerous thing in the seruice of God to decline from his owne institutions we haue to doe with a power which is wise to prescribe his owne worship iust to require what he hath prescribed powerful to reuenge that which he hath not required If God had strooke them with some Leprosie in their forehead as he did their Aunt Miriam soon after or with some palsie or lingering consumption the punishment had beene grieuous but he whose iudgements are euer iust sometimes secret saw fire the fittest reuenge for a sinne of fire his owne fire fittest to punish strange fire A sudden iudgement fit for a present and exemplarie sinne He saw that if he had winkt at this his seruice had been exposed to prophanation It is wisedome in gouernours to take sinne at the first bound and so to reuenge it that their punishments may bee preuentions Speed of death is not alwayes a iudgement suddennesse as it is euer iustly suspicable so then certainly argues anger when it finds vs in an act of sinne Leasure of repentance is an argument of fauour vvhen God giues a man Law it implyes that he would not haue iudgement surprize him Doubtlesse Aaron lookt somewhat heauily on this sad spectacle It could not but appall him to see his two sonnes dead before him dead in displeasure dead suddenly dead by the immediate hand of God And now hee could repent him of his new honour to see it succeed so ill with the sonnes of his loynes neither could hee chuse but see himselfe stricken in them But his Brother Moses that had learned not to know either Nephewes or Brother when they stood in his way to God wisely turned his eyes from the dead carkasses of his Sonnes to his respect of the liuing God My Brother this euent is fearfull but iust These were thy sonnes but they sinned it was not for God it is not for thee to looke so much who they were as what they did It was their honour and thine that they were chosen to minister before the Lord Hee that called them iustly required their Sanctification obedience If they haue prophaned God and themselues can thy naturall affection so miscary thee that thou couldest wish their impunity with the blemish of thy Maker Our sonnes are not ours if they disobey our Father to pitie their misery is to partake of their sinnes If thou grudge at their iudgement take heed lest the same fire of God come forth vpon this strange fire of nature Shew now whether thou more louest God or thy sonnes Shew whether thou be a better Father or a Sonne Aaron weighing these things holds his peace not out of an amazement or sullennesse but out of patient and humble submission and seeing Gods pleasure and their desert is content to forget that hee had sonnes He might haue had a silent tongue and a clamorous heart There is no voice louder in
were Why doe not we learne zeale of Idolaters And if they be so forward in acknowledgement of their deliuerances to a false deity how cheerefully should we ascribe ours to the true O God whatsoeuer be the meanes thou art the Author of all our successe Oh that men would praise the Lord for his goodnesse and tell the wonders that he doth for the sonnes of men No Musician would serue for this feast but Samson hee must now be their sport which was once their terror that he might want no sorrow scorn is added to his misery Euery wit and hand playes vpon him Who is not ready to cast his bone and his iest at such a captiue So as doubtlesse he wisht himselfe no lesse deafe then blind and that his soule might haue gone out with his eyes Oppression is able to make a wise man mad and the greater the courage is the more painefull the insultation Now Samson is punished shall the Philistims escape If the iudgement of God begin at his owne what shall become of his enemies This aduantage shall Samson make of their tyranny that now death is no punishment to him his soule shall flie forth in this bitternesse without pain and that his dying reuenge shall be no lesse sweet to him then the liberty of his former life He could not but feele God mockt through him and therefore whiles they are scoffing hee prayes his seriousnesse hopes to pay them for all those iests If he could haue been thus earnest with God in his prosperity the Philistims had wanted this laughing stocke No deuotion is so feruent as that which arises frō extremity O Lord God I pray thee think vpon me O God I beseech thee strengthen me at this time only Though Samsons haire were shorter yet he knew Gods hand was not as one therefore that had yet eyes enough to see him that was inuisible and whose faith was recouered before his strength he sues to that God which was a party in this indignity for power to reuenge his wrongs more then his own It is zeale that moues him not malice his renued faith tels him that he was destined to plague the Philistims and reason tels him that his blindnesse puts him out of the hope of such another opportunity Knowing therfore that this play of the Philistims must end in his death he recollects all the forces of his soule and body that his death may be a punishment in stead of a disport and that his soule may bee more victorious in the parting then in the animation and so addresses himselfe both to dye and kill as one whose soule shall not feele his owne dissolution whiles it shall carry so many thousand Philistims with it to the pit All the acts of Samson are for wonder not for imitation So didst thou O blessed Sauiour our better Samson conquer in dying and triumphing vpon the chariot of the Crosse didst leade captiuity captiue The law sinne death hell had neuer been vanquisht but by thy death All our life liberty and glory springs out of thy most precious bloud MICHAES Idolatry THe mother of Micha hath lost her siluer and now she fals to cursing she did afterwards but change the forme of her god her siluer was her god ere it did put on the fashion of an image else she had not so much cursed to lose it if it had not too much possessed her in the keeping A carnall heart cannot forgoe that wherein it delights without impatience cannot be impatient without curses whereas the man that hath learned to inioy God and vse the world smiles at a shipwrack and pitties a theefe and cannot curse but pray Micha had so little grace as to steale from his mother and that out of wantonnesse not out of necessity for if she had not been rich so much could not haue been stolne from her and now he hath so much grace as to restore it her curses haue fetcht againe her treasures He cannot so much loue the money as he feares her imprecations Wealth seemes too deare bought with a curse Though his fingers were false yet his heart was tender Many that make not conscience of committing sinne yet make conscience of facing it It is well for them that they are but nouices in euill Those whom custome hath fleshed in sinne can either deny and forsweare or excuse and defend it their seared hearts cannot feele the gnawing of any remorse and their forehead hath learned to be as an impudent as their heart is senslesse I see no argument of any holinesse in the mother of Micha her curses were sinne to he◠selfe yet Micha dares not but feare them I know not whether the causlesse curse be more worthy of pitty or derision it hurts the author not his aduersary but the deserued curses that fall euen from vnholy mouthes are worthy to be feared How much more should a man hold himselfe blasted with th◠iust inprecations of the godly What metall are those made of that can applaud themselues in the bitter curses which their oppressions haue wrung from the poore and reioyce in these signes of their prosperity Neither yet was Micha more stricken with his mothers curses then with the conscience of sacriledge so soone as he findes there was a purpose of deuotion in this treasure he dares not conceale it to the preiudice as he thought of God more then of his mother What shall we say to the palate of those men which as they finde no good rellish but in stolne waters so best in those which are stolne from the fountaine of God How soone hath the old woman changed her note Euen now she passed an indefinite curse vpon her sonne for stealing and now she blesses him absolutely for restoring Blessed be my sonne of the Lord. She hath forgotten the theft when she sees the restitution How much more shall the God of mercies be more pleased with our confession then prouoked with our sinne I doubt not but this siluer and this superstition came out of Egypt together with the mother of Micha This history is not so late in time as in place for the Tribe of Dan was not yet setled in that first diuision of the promised land so as this old woman had seen both the Idolatry of Egypt and the golden Calfe in the wildernes and no doubt contributed some of her earerings to that Deity after all the plagues which she saw inflicted vpon her brethren for that Idoll of Horeb and Baal-Peor shee still reserues a secret loue to superstition now shewes it Where mis-religion hath once possessed it selfe of the heart it is very hardly cleansed out but like the plague it will hang in the very clothes and after long lurking breake forth in an expected infection and old wood is the aptest to take this fire After all the ayring in the desart Michoes mother will smell of Egypt It had bin better the siluer had bin stolne then thus bestowed for now they haue so
vncertainty Israel is silent yet whiles their mouth was shut their eares were open It was a faire motion of Elijah I am onely remaining a Prophet of the Lord Baals Prophets are foure hundred fifty Let them choose one bullocke let me choose another Their deuotion shall be combined mine single The God that consumes the sacrifice by fire from heauen let him be God Israel cannot but approue it the Prophets of Baal cannot refuse it they had the appearance of the aduantage in their number in the fauor of King and people Oh strange disputation wherein the argument which must be vsed is fire the place whence it must be fetcht heauen the mood and figure deuotion the conclusion death to the ouercomne Had not Elijah by diuine instinct beene assured of the euent he durst not haue put religion vpon such hazard That God commanded him this tryall who meant confusion to the authors of Idolatry victory to the truth His power shall be approued both by fire and by water first by fire then by water There was no lesse terror in the fire then mercy in the raine It was fit they should be first humbled by his terrors that they might bee made capable of his mercy and by both might be wonne to repentance Thus still the fears of the law make way for the influences of grace neither do those sweet and heauenly dewes descend vpon the soule till way bee made for them by the terrible flashes of the law Iustly doth Elijah vrge this triall Gods sacrifices were vsed to none but heauenly fires whereas the bale and earthly religion of the heathen contented it selfe with grosse and naturall flames The Prophets of Baal durst not though with faint and guilty hearts but imbrace the condition they dresse their bullocke and lay it ready vpon the wood and send out their cries to Baal from morning vntill mid-day O Baal heare vs What a yelling vvas here of foure hundred and fifty throats tearing the skies for an answer What leaping was here vpon the altar as if they would haue climbed vp to fetch that fire vvhich would not come downe alone Mount Carmel might giue an Eccho to their voice heauen gaue none In vaine doe they roare out and vveary themselues in imploring a dumbe a deafe deitie Graue and austere Elijah holds it not too light to flout their zealous deuotion he laughes at their teares and plaies vpon their earnest Cry aloud for he is a God either be is talking or he is pursuing or hee is trauelling or he is sleeping and must be awaked Scornes and taunts are the best answers for serious Idolatry Holinesse will beare vs out in disdainfull scoffes and bitternesse against vvilfull superstition No lesse in the indignation at these insulting frumps then zeale of their owne safety and reputation doe these Idolatrous Prophets now rend their throats with inclamations and that they may assure the beholders they were not in iest they cut and slash themselues vvith kniues and lancers and solicit the fire with their blood How much painfulnesse there is in mis-religion I doe not finde that the true God euer required or accepted the selfe-tortures of his seruants He loues true inward mortification of our corruptions he loues the subduing of our spirituall insurrections by due exercises of seuere restraint he takes no pleasure in our blood in our carcasses They mistake God that thinke to please him by destroying that nature vvhich hee hath made and measure truth by rigour of outward extremities Elijah drew no blood of himselfe the Priests of Baal did How faine would the Deuill vvhom these Idolaters adored haue answered the suit of his suppliants What vvould that ambitious spirit haue giuen that as he was cast downe from heauen like lightning so now he might haue falne downe in that forme vpon his altar God forbids it All the powers of darknesse can no more shew one flash of fire in the ayre then auoid the vnquenchable fire in hell How easie vvere it for the power of the Almighty to cut short all the tyrannicall vsurpations of that vvicked one if his vvisdome and iustice did not finde the permission thereof vsefull to his holy purposes These Idolaters now towards euening grew so much more vehement as they vvere more hopelesse and at last when neither their shrikes nor their vvounds nor their mad motions could preuaile they sit downe hoarse and vveary tormenting themselues afresh vvith their despaires and with the feares of better successe of their aduersarie vvhen Elijah cals the people to him the vvitnesses of his sincere proceedings and taking the opportunity both of the time the iust houre of the euening sacrifice and of the place a ruined Altar of God now by him repaired conuinces Israel vvith his miracle and more cuts these Baalites with enuie then they had cut themselues with their lancers Oh holy Prophet why didst thou not saue this labor what needed these vnseasonable reparations Was there not an altar was there not a sacrifice ready prepared to thine hand that which the Prophets of Baal had addressed stood still waiting for that fire from thee which the founders threatned in vaine the stones were not more impure either for their touch or their intentions yet such was thy detestation of Idolatry that thou abhorredst to meddle with ought which their wickednes had defiled Euen that altar whose ruines thou didst thus repaire was mis-erected though to the name of the True God yet didst thou finde it better to make vp the breaches of that altar which was mis-consecrated to the seruice of thy God then to make vse of that pile which was idolatrously deuoted to a false god It cannot bee but safe to keepe aloofe from participation with Idolaters euen in those things which not onely in nature but in vse are vncleane Elijah layes twelue stones in his repaired altar according to the number of the Tribes of the sonnes of Iacob Alas ten of these were peruerted to Baal The Prophet regards not their present Apostacie hee regards the ancient couenant that was made with their father Israel he regards their first station to which he would reduce them he knew that the vnworthinesse of Israel could not make God forgetfull he would by this monument put Israel in minde of their owne degeneration and forgetfulnesse He employes those many hands for the making a large trench round about the altar and causes it to be filled with those precious remainders of water which the people would haue grudged to their owne mouthes neither would easily haue parted with but as those that poure down a paile full into a dry pump in the hope of fetching more The altar the trench is full A barrell full is poured out for each of the Tribes that euery Tribe might be afterwards replenished Ahab and Israel are no lesse full of expectation and now when Gods appointed houre of the euening sacrifice was come Elijah comes confidently to his altar and looking vp into heauen sayes
Lord God of Abraham Isaac and Israel Let it be knowne this day that thou art God in Israel and that I am thy Seruant and that I haue done all these things at thy word Heare me O Lord heare me that this people may know that thou art the Lord God that thou hast turned their hearts backe againe The Baalites prayers were not more tedious then Elijahs was short and yet more pithy then short charging God with the care of his couenant of his truth of his glory It was Elijah that spake loud Oh strong cryes of faith that pierce the heauens and irresistably make their way to the throne of grace Israel shall well see that Elijahs God whom they haue forsaken is neither talking nor pursuing nor trauelling nor sleeping Instantly the fire of the Lord fals froÌ„ heauen consumes the burnt sacrifice the wood the stones the dust licks vp the water that was in the trench With what terror must Ahab and Israel needs see this fire rolling downe out of the sky and alighting with such fury so neere their heads heads no lesse fit for this flame then the sacrifice of Elijah Well might they haue thought How easily might this fire haue dilated it selfe and haue consumed our bodies as well as the wood and stone and haue lickt vp our blood as well as that water I know not whether they had the grace to acknowledge the mercy of God they could doe no lesse then confesse his power The Lord is God The Lord is God The iron was now hot with this heauenly fire Elijah stayes not till it coole againe but strikes immediately Take the Prophets of Baal let not one of them escape This wager was for life Had they preuailed in procuring this fire and Elijah failed of effect his head had been forfeited to them now in the contrary successe theirs are lost to him Let no man complaine that those holy hands were bloody This sacrifice was no lesse pleasing to God then that other Both the man and the act were extraordinarie and led by a peculiar instinct Neither doth the Prophet this without the assent of the supreme Magistrate who was now so affected with this miraculous worke that hee could not in the heat of that conuiction but allow the iustice of such sentence Farre be it from vs to accuse Gods commands or executions of cruelty It was the ancient and peremptory charge of God that the authors of Idolatry and seduction should dye the death no eye no hand might spare them The Prophet doth but moue the performance of that Law which Israel could not without sinne haue omitted It is a mercifull and thanke-worthy seuerity to rid the world of the Ring-leaders of wickednesse ELIjAH running before AHAB Flying from IEzEBEL I Heare no newes of the foure hundred Prophets of the Groues They lye close vnder the wing of Iezebel vnder their pleasing shades neither will be suffered to vndergoe the danger of this tryall the carkeises of their fellowes helpe to fill vp the haife-dry channell of Kishon Iustice is no sooner done then Ahab heares newes of mercy from Elijah Get thee vp eate and drinke for there is a sound of abundance of raine Their meeting was not more harsh then their parting was friendly It seemes Ahab had spent all that day fasting in an eager attendance of those conflicting Prophets It must needs bee late ere the execution could be done Elijahs part began not till the euening So farre must the King of Israel bee from taking thought for the massacre of those foure hundred and fifty Baalites that now hee may goe eate his bread with ioy and drinke his wine with a chearefull heart for God accepteth this worke and testifies it in the noise of much raine Euery drop of that Idolatrous blood was answered with a showre of raine with a streame of water and plenty poured downe in euery showre A sensible blessing followes the vnpartiall stroakes of seuere iustice Nothing is more cruell then an vniust pitie No eares but Elijahs could as yet perceiue a sound of raine the clouds were not yet gathered the vapours were not yet risen yet Elijah heares that which shall be Those that are of Gods Councell can discerne either fauours or iudgements afarre off the slacke apprehensions of carnall hearts make them hard to beleeue that as future which the quicke and refined senses of the faithfull perceiue as present Ahab goes vp to his repast Elijah goes vp to his prayers That day had bin painfull to him the vehemence of his spirit drawes him to a neglect of his body The holy man climbes vp to the top of Carmel that now hee may talke with his God alone neither is he sooner ascended then he casts himselfe downe vpon the earth He bowes his knees to God and bowes his face downe to his knees by this humble posture acknowledging his awfull respects to that Maiestie which he implored We cannot prostrate our bodies or soules too low to that infinitely glorious Deity who is the Creator of both His thoughts were more high then his body was low what he said wee know not we know that what he said opened the heauens that for three yeares and an halfe had bin shut vp God had said before I will send raine vpon the earth yet Elijah must pray for what God did promise The promises of the Almighty do not discharge our prayers but suppose them he will doe what he vndertakes but wee must sue for that which we would haue him doe Our petitions are included in the decrees in the ingagements of God The Prophet had newly seene and caused the fire to descend immediately out of heauen he doth not looke the water should doe so he knew that the raine must come from the clouds and that the clouds must arise from vapours and those vapours from the Sea thence doth he expect them But as not willing that the thoughts of his fixed deuotion should be distracted he doth not goe himselfe onely sends his seruant to bring him the newes of his successe At the first sight nothing appeares Seuen times must he walke to that prospect and not till his last view can discerne ought All that while is the Prophet in his prayers neither is any whit danted with that delay Hope holds vp the head of our holy desires and perseuerance crownes it If we receiue not an answer â—o our suits at the sixth motion wee may not bee out of countenance but must try the seuenth At last a little cloud arises out of the Sea of an hand breadâ—â— So many so feruent prayers cannot but pull water out of heauen as well as fire Those sighs reflect vpon the earth and from the earth reflect vpon heauen â—om heauen rebound vpon the Sea and raise vapours vp thence to heauen againe If we finde that our prayers are heard for the substance wee may not cauill at the quantitie Euen an hand broad cloud contents Eliah and fils his heart full
whiles our hearts are euill The Cruse and the Salt must bee their owne The act must bee his the power Gods He cast the Salt into the spring and said Thus saith the Lord I haue healed these waters there shall not be from thence any more death or barrennesse Farre was it from Elisha to challenge ought to himselfe Before when hee should diuide the waters of Iordan he did not say Where is the power of Elisha but Where is the Lord God of Elijah and now when hee should cure the waters of Iericho hee saies not Thus saies Elisha but thus saith the Lord I haue healed these waters How carefull is the man of God that no part of Gods glory should sticke to his owne fingers Iericho shall know to whom they owe the blessing that they may duely returne the thankes Elisha professes he can doe no more of himselfe then that Salt then that Cruse onely God shall worke by him by it and what euer that almighty hand vndertakes cannot faile yea is already done neither doth he say I will heale but I haue healed Euen so O God if thou cast into the fountaine of our hearts but one Cruse-full of the Salt of thy Spirit we are whole no thought can passe betweene the receit and the remedy As the generall visitor of the Schooles of the Prophets Elisha passeth from Iericho to that other Colledge at Bethel Bethel was a place of strange composition there was at once the golden Calfe of Ieroboam and the Schoole of God True religion and Idolatry found a free harbour within those wals I do not maruell that Gods Prophets would plant there there was the most need of their presence where they found the spring head of corruption Physitians are of most vse where diseases abound As he was going vp by the way there came forth little children out of the City and mocked him and said to him Goe vp thou bald-head Goe vp thou bald-head Euen the very boyes of Bethel haue learned to scoffe at a Prophet The spight of their Idolatrous parents is easily propagated Children are such as their institution Infancy is led altogether by imitation it hath neither words nor actions but infused by others If it haue good or ill language it is but borrowed and the shame or thanke is due to those that lent it What was it that these ill-taught children vpbraided to the Prophet but a sleight naturall defect not worthy the name of a blemish the want of a little haire at the best a comely excrement no part of the body Had there been deformity in that smoothnesse of the head which some great wits haue honoured with praises a faultlesse and remedilesse eye-sore had beene no fit matter for a taunt How small occasions will be taken to disgrace a Prophet If they could haue said ought worse Elisha had not heard of this God had crowned that head with honor which the Bethelitish children loaded with scorne Who would haue thought the rude termes of waggish boyes worthy of any thing but neglect Elisha lookes at them with seuere browes and like the heire of him that cald downe fire vpon the two Captaines and their fifties curses them in the name of the Lord Two shee-Beares out of the wood hasten to bee his executioners and teare two and forty of them in peeces O fearefull example of diuine Iustice This was not the reuenge of an angry Prophet it was the punishment of a righteous Iudge God and his Seer lookt through these children at the Parents at all Israel he would punish the parents mis-nurturing their children to the contemptuous vsage of a Prophet with the death of those children which they had mis-taught Hee would teach Israel what it was to mis-use a Prophet And if hee would not endure these contumelies vnreuenged in the mouthes of children what vengeance was enough for aged persecutors Doubtlesse some of the children escaped to tell the newes of their fellowes what lamentation doe wee thinke there was in the streets of Bethel how did the distressed mothers wring their hands for this woefull orbation And now when they came forth to fetch the remnants of their owne flesh what a sad spectacle it was to finde the fields strawed with those mangled carkasses It is an vnprofitable sorrow that followes a iudgement Had these parents beene as carefull to traine vp their children in good discipline and to correct their disorders as they are now passionate in bemoaning their losse this slaughter had neuer beene In vaine doe we looke for good of those children whose education we haue neglected In vaine do we grieue for those miscariages which our care might haue preuented Elisha knew the successe yet doth he not balke the City of Bethel Doe wee not wonder that the furious impatience of those parents whom the curse of Elisha robbed of their children did not breake forth to some malicious practice against the Prophet Would wee not thinke the Prophet might misdoubt some hard measure from those exasperated Citizens There lay his way hee followes God without feare of men as well knowing that either they durst not or they could not act violence They knew there were Beares in the wood and fires in heauen and if their malice would haue ventured aboue their courage they could haue no more power ouer Elisha in the streets then those hungry beasts had in the way Whither dare not a Prophet go when God cals him Hauing visited the schooles of the Prophets Elisha retires to mount Carmel after some holy solitarinesse returnes to the City of Samaria He can neuer be a profitable Seer that is either alwaies or neuer alone Carmel shall fit him for Samaria contemplation for action That mother City of Israel must needs afford him most worke Yet is the Throne of Ahaziah succeeded by a brother lesse ill then himselfe then the parents of both Ahabs impiety hath not a perfect heire of Iehoram That son of his hates his Baal though he keepes his calues Euen into the most wicked families it pleaseth God to cast his powerfull restraints that all are not equally vicious It is no newes to see lewd men make scruple of some sinnes The world were not to liue in if all sinnes were affected by all It is no thanke to Ahab and Iezebel that their sonne is no Baalite As no good is traduced from parents so not all euill there is an Almighty hand that stops the foule current of nature at his pleasure No Idolater can say that his child shall not be a conuert The affinitie betwixt the houses of Israel and Iuda holds good in succession Iehoram inherits the friendship the aid of Iehoshaphat whose counsell as is most likely had cured him of that Baalisme It was a good warre whereto he solicites the good King of Iudah The King of Moab who had beene an ancient Tributarie from the daies of Dauid falls now from his homage and refuses to pay his hundred thousand Lambes and hundred