called a virgin because she keepeth the faith the faith of Christ sound and whole as shee is called a bride because Christ did marry her to himselfe so is shee called a widdow because her husband is ascended into heauen there sitting at the right hand of Maiesty which here liued at the left hand of aduersity and her loue and obedience are like the two mites which the widdow threw into the treasury Luc. 21. 1. more accepted of God then the gifts which the rich threw in of their superfluity here they goe hand in hand and neuer must be put asunder Yee are my friends saith our Sauiour Christ if yee doe whatsoeuer Ioh. 15. 14 I command you as for others which doe not that which he commandeth which will not waite vpon him and conforme themselues to his obdedience which will not study to acquit their duties and by obseruing his will get him honour they are but retainers and doe onely weare his liuery for a countenance and God is so farre from accepting them as his friends that he will neuer either by fauour or wages owe them for his seruants Shew mercy The vpper region of the ayre is calme Euery liuing creature the more powre it hath by nature the more prone it is to mercy the Lyon the prince of all the rest spareth those that are prostrate the king of bees wants a sting now God who sitteth aboue the heauens is high aboue all gods of greatest powre because the powers that are are ordained by him Rom. 13. 1 cuius iussu nascuntur homines eius iussu constituuntur Principes saith Irenaeus inde illis potestas vnde spiritus saith Tertullian hee that giues birth and breath giues might and maiesty and therefore of greatest mercy because of his power wherefore Dauid hauing mentioned his wonders doubleth his grace Ps 111. 4. and mercy for he is mercifull in his wonders and wonderfull in his mercies It is Gods property to shew pitty and fauour hee is best acquainted with it but to punish is a strange thing to him his worke his strange worke his Act his strange Act and Esa 28. 21. therefore when he visits iniquity hee is said to goe out of his place God doth in this place set downe his goodnesse I the Esa 26. 21. Lord thy God then his iustice visiting the iniquities but as though he had not so well liked the left hand way hee turns againe on the right hand saying he will shew mercy and not suffer the sunne to set in a cloud but what needs mercy when a man loues God and keeps his Commandements shall not such a man haue a reward as due debt Steuen Gardiner Bishop of Winchester in the Raigne of King Edward the sixt hauing many Articles laid against him stood much vpon his innocency saying hee had neither offended Law Statute Act or Proclamation thinking he had so little need of mercy that very Iustice would relieue him but in conclusion being asked by the Lord Chancellor whither he would not desire the King to bee his good Lord and accept his pardon alas my Lord quoth he I haue not so forgotten my selfe but I will on my knees desire the King to bee good to mee so let a mans innocency be such that no body can say blacke is his eye let him be as iust as k Iob 1. 1. Iob who was many an ace before Gardiner one that feared God and eschued euill who intending to make protestation of his vprightnes saith he hath not dealt amisse towards men for there is no wickednesse in his hands and secondly hath performed his duty to God for l Iob 16. 17 his prayer is pure let his desires be good and his deeds answerable to his desires yet hee may beare a part in that song of mercy m Ps 51. 7 Asperge me Domine and the best lambe should abide the slaughter except the Ramme were sacrificed that n Gen. 22. 13. Isaac might be saued if wee loued God with all our heart with all our soule with all our strength and our neighbour as our selues then might wee challenge a reward at Gods hands as though salâ—ation stood on our merits not Gods mercies but we doe it but in part and therefore not in so great a measure as we ought and therefore had need of mercy If we could say indeed vnto God as the elder sonne vnto his father neuer o Luc. 15. 29. brake I at any time thy commandement and as the young man vnto Christ p Mat. 19. 20. I haue obserued all these things from my youth If we could fulfill the law in euery point then vpon discharge of debt euery one might call for an acquittance aske for a quietus est and say further q Luc. 15. 12. giue me the portion which to me belongeth but wee keepe it no further forth then God by his spirit doth in able vs and in many things wee sinne all and therefore had need of mercy Ve hominum vitae quantumuis laudabili si remota misericordia iudicetur though I were iust saith r Iob 9. 15 Iob Yet could I not answere but I would make supplication to my Iudge Å¿ Iob 10. 15. If I haue done wickedly woe vnto mee if I haue done righteously I will not lift vp mine head t RoÌ„ 7. 19. Saint Paul speaking of his life confesseth his infirmities that the good that he would doe he did not and the euill that hee would not doe that he did that his flesh was insolent against the spirit and kept it vnder with a strong hand that his will like another Eue was still prouoking him to reach after the forbidden fruit that his nature was rotten in the roote so that when he should be lifted vp to heauen with the wings of grace he was kept downe with the leaden lumpe of the old man like a bird which would fly vpward but is kept backe by a string tyed at her legge but hee carried himselfe so faithfully so vprightly in his office that hee could not onely say which of you can rebuke me of sinne but he seeing further into himselfe then another man could did truely say I know nothing u 1 Cor 4. 4 by my selfe hee disposed the secrets of God his sound was heard like x Ex. 28. 33. Aarons belles he did cry downe sinne in earnest made Moses and Christ to meet on the y Luc. 10. 30. 34. Mount preached the law which like the theeues woundeth then sets abroach the Gospell which like the Samaritan salueth that the wounded conscience might drinke of the water But what of all this shall he or can hee glory in it or challenge any thing for it noe z 1 Cor. 4. 4. I know saith he nothing by my selfe yet am I not hereby iustified for God who seeth further into vs then we can into our selues for hee is greater then the conscience spyeth imperfections in our best
workes and in very deed the best men haue some let spot or want euen in their very deuotions goe to prayer when the best men haue prayed they had need to pray againe that God would forgiue the faults in their prayers and therefore there is an Angell that powreth sweet odours into the prayers of the Saints to shew that they yeeld no sweet sauour to God without fauour in Christ Goe to loue a Reu. 8. 3. Peter loued much but yet hee did fault in his loue when hee heard of the passion as he did afterward fall from b Mat. 16. 22. his loue when the passion was hard at hand We desire to be c Luc. 22. 57. but conformable to the Angels d Mat. 6. 10. They will be done in earth as it is in heauen but the Angels are not without blemish in his sight and though there were no other thing yet the very corruption of our flesh it selfe doth infect that which of it selfe is pure as a muddie ground doth the cleane water and as an vnsauery caske doth the good wine that is put into it This serueth to condemne such as relie vpon their owne merits especially such as thinke Gods law too strait for their holinesse stand for supererogation aboue law supposing they are so farre from need of mercy that they haue satisfactions to spare for others ouer and aboue their owne discharge for when the Lord saith he will shew mercy to the best he insinuateth e Luc. 17. 10 that when wee haue done all wee can we are vnprofitable seruants and that reward is giuen not according to our deserts but according to the worthines of him that doth bestow it our merit is the mercy of the Lord and as long as God is manifold in mercies man is manifold of deserts indeed we are ready to stand too much vpon our good actions and therefore the Psalmographer teacheth vs to speake twice against our selues f Ps 115. 1. Not vnto vs O Lord not vnto vs but vnto thy name giue the praise A good man doth that for which hee came not so as hee can boast but so as God accepts it while he pardons his weaknes so that our righteousnes consists rather in forgiuenes of our sinnes then perfection of our vertues and when God rewardeth vs hee recompenseth vs according to his owne honour not according to the basenes of our owne hearts or the estimation wee haue of our owne worth Againe this serueth for the comfort of those which are determined to keepe the word of God which enforce themselues to obey it and to walke in the name of the Lord their God for euer yet grone vnder the burden of their sinnes and when they would doe good euill is present with them cals at their doors craues entertainement and of force will bee their tennant I say this is their comfort to know that God will shew mercy si faciunt pracepta etsi non perficiunt if they keepe his commandements in truth though they fulfill them not in perfection God accepteth that which his children doe willingly though weakely he takes the will for the worke and measuring the deed by the desire and the desire by sincerity will shew mercy hee will shew it it shall appeare and shine as Saint g Tit. 2. 11. Paul speaketh of the grace of God as if the Lord had reared it vp in the midst of the firmament like the sun that all the world might see it To thousands The Lord is mercifull and righteous and our God is full of compassion h Ps 116. 5 I the Lord thy God here the Lord is mercifull visiting the sinnes here he is righteous shewing mercy to thousands here our God is full of compassion visiting sins to the third and fourth generation not that he confines himselfe to three or foure discents for when he had executed vengeance vpon the posterity of Ham to the sixt and seuenth generation yet his wrath was not turned away but his hand was stretched out still and shewing mercy to thousands not that hee ties himselfe to any set number but making comparison of iustice and grace he sheweth that hee is more prone to mercy and that this mercy doth outgoe his iustice as that other Discipel did out run i Ioh. 20. 4 Peter as they posted to the sepulchre Iustice is Gods left hand mercy is his right now God is right-handed he vseth his right hand more then his left therefore that is the greater of the two if his wrath like Nilus hath ouerflowed a while at last like the flouds in k Ex. 15. 8. Exodus it stands still as an heape or else like Iorden it is driuen backe or is like the waters about Ierusalem which might be dryed vp with l Ps 1 14. 3 the tramplings of an army m Es 37. 25 but his mercy is as the fountaine of the gardens n Can. 4. 15 a Well of liuing waters and the springs of Lebanon the one like the garments of the Gibeonites worne out o Ios 9. 13. in a few discents the other like the p Deu. 29 5 garments of the Israelites in the wildernesse which did not weare the one like the wings of the Eagle in q Dan. 7. 4. Daniels vision pluckt off the other r 1 King 6 27. like the winges of the Cherubims neuer pulled in but euer stretched forth the one like Å¿ 2 King 4. 6. the widdowes Oyle which ran a while and then ceased the other like t Ps 133. 2 Aarons oyle for as that rested not on Aarons head but ran downe vpon his beard and went down to the very skirts of his garments So Gods mercy resteth not on the head on the good father but discendeth to his children to the next generation and so along still to the lowest borders of his religious issue Gods mercy died not with Abraham but stretched it selfe to his righteous seed from generation to generation as the kindnesse of the Athenians to that same good and iust Aristides dyed not with him but extended it selfe to his posterity for when hee died so poore that he left not to bury him according to his place and desert they respecting his children gaue his sonne Lysimachus one hundred Minas that is 240. pounds and married his daughters at the charge of the City This serueth first for the comfort of those good parents which haue a great charge of children and small meanes to leaue them who doe not see the riuers and flouds and streames of hony and butter themselues whose children inheriting the wind are like enough to be filled with pouerty this I say is a comfort to thinke that though they cannot make their sonnes and daughters plenteous in goods though their hand did not get much though they did not heape vp riches for them though they did not lay vp golde for dust and the golde of Ophir as the flints of the Riuer yet
going out of Israell God brought Israell into the yron furnace to shew that l Iob 23 10. the righteous must passe through afflictions as gold passeth through the fire Gods children are as m 1 Pet. 2. 5. liuely stones to make a spiritual house therefore must be hewed must be beaten must be polished as were n 1 King 6 7. the stones that serued for Salomons temple at the Quarries side o Mat. 8. 27 The ship whereinto Christ entred with his disciples was so tossed with wind and waues as if it would haue been ouerwhelmed The fruitfull tree is beaten whereas we meddle not with that which being fruitlesse is reserued for the fire Christ began to vs of a most bitter cup but hee did not drinke it off for hee said p Mat. 26. 39. Let this cuppe passe they that are his must pledge him of it it was the saying of a good martyr when we learned A. B. C. our lesson was Christs Crosse the Crosse is the worke-house in which God frames his seruants like to his sonne Gods children are as well called q 2 Tim. 2. 3. souldiers to shew what they must suffer as r Mat. 20. 8 labourers to shew what they must doe Wee are to God as the aple of his eye no part of man more tender then the eye yet when it is sore or dimme wee put sharpe pouders or waters in it to eate on t the webbe pearle or blindnesse of it nay there is no greater temptation then not to bee tempted no sharper whippe then not to bee scourged of God Å¿ Ezec. 16. 24. I will cease and bee no more angry saith the Lord God is then most angry saith Bernard when hee is not angry this pitty is beyond all wrath There are two punishments of God vpon Israell because they went a whoring from vnder their God t Hos 4. 13. 14. the first punishment is sinne by sinne when God turns malum culpa into malum poenae your daughters shal be harlots and your spouses shal be whores The second punishment is want of punishment and this is a greater then that I will not visit your daughters when they are harlots nor your spouses when they are whores The vine waxeth wilde if it be neuer cut the sea would be infected and stincke if it were not troubled with the winds the crosse is a fyer to consume the refuse metall a file to take away the rust of the soule a purgation to expell corrupt humours a rodde which falling vpon stony hearts causeth them to bring forth teares u Num. 20. 11. as the waters gushed out when Moses with his rodde smote the stony rocke x Iob 16. 15. 16. when God rayned Iob with a rough byt he stooped vnder his hand and vttered signes of repentance The vse of this doctrine is manifold First in respect of the agent it abateth the edge of euery crosse to consider it comes from the hand of God the child is content to beare with his father who brings him vp though he be rough to him though he visit his offences with the rodde and his sinne which scourges God is our father y and brings vs vp as children if he nurtureth vs z Deu 8. 5 as a father nurtureth his sonne as it is in Deutronomy and a 2 Sam. 7. 14. chastneth vs with the rodde of men as it is in Samuell this consideration doth relish the griefe b Ex. 15. 25 as the tree cast into the spring seasoned the bitternesse of the waters it is my father let him doe what seemed him good The Oxe is without vnderstanding yet knoweth his owner c Esa 1. 3. and holdeth downe his hornes and boweth his necke to beare the yoke that hee doth put vpon him If a strainger strike the sauage beasts they teare him in peeces but if their keeper smite them they grudge not d Iob 7. 20 Gen. 28 15. God is the keeper of men this is armour of proofe and will ward the blow of euery repining thought and breaking the stroake of euery crosse will saue the heart when the body suffers to consider my Keeper smites mee God is a phisition and knoweth what is better for vs then we for our selues nothing displeaseth the patient that pleaseth the Phisition Blowes of our equals we hardly digest but will secke to put in practise whatsoeuer desire of reuenge doth put into our heads but wee neuer storme at a blow from a Prince God is a Prince a King of Kings if he strikes this doth moderate the stroake and must make vs incounter the griefe with strength of resolution Againe in respect of the patients Afflictions must not make vs thinke God loues vs the lesse when we see his first born and best beloued in greatest calamitie God made Iob a by-word of the people that is so afflicted him that all the world talked of him and therefore he speaketh of astonishment e Iob 17. 6. 8. righteous shal be astonied at this as if they did imagine God had turned his backe and respected not his children that hee would not thinke on worldly things or passe how men liued but he concludeth the righteous will hold their way and consider that God in his wisdome doth punish both the good and the bad and in very deed there could bee no shew of patience if God did still grant his seruants a patent of exemption and a priuiledge and alwaies suspend the effects from their causes for if they haue not open yet at lest they haue secret sinnes and stay the streames of waters that they should neuer couer them what victory can there bee where there is no fight what grace can be giuen to ouercome where there is no temptation of the flesh and what patience where there neuer is crosse besides how could it bee knowne that God deliuers his children out of troubles as he doth here out of bondage if they neuer were in them how should they know what it were to call vpon God and to feele his goodnesse towards them therefore he punisheth both though hee smiteth the wicked with his fist the godly with the palme of his hand though he f Esa 30. 28. fanneth those wtih the fanne of vanity to driue them to nothing g Mat 3. 12 these with his wheat fanne to cleanse them though his punishments be h Ex. 11. 1. plagues i Gen. 4. 11 curses and destructions vpon the one k Ps 89. 32 corrections chastisements and roddes on the other An other vse is this let no man at any time so fixe his minde vpon his prosperous estate as to resolute himselfe it shall neuer change for the sunne-shined bright vpon Iacob l Gen. 47. when he with his family came into Egypt when his posterity were multiplyed and were exceeding mighty but it waxed dimme when m Ex. 1. 7. 8. 9. a King arose that knew not Ioseph the sea at
full tide ebbed the calme continued not long without a storme and all the sailes hoised gaue vantage to a tempest therefore the heathen painted fortune with feete and wings because shee comes running and goes flying Iob said n Iob. 29. 18. I shall die in my nest not dreaming of any trouble and Dauid in his prosperity said o Ps 30. 6. I shall neuer bee moued but both these reckoned without their host and therefore might reckon twice God did hide his face and they were both troubled if God dealeth thus with those that are his what may either the better sort promise to themselues or the euill not feare he that is mounted on high knowes not how soone he may fall from the toppe to the foote of the hill p Est 7. 10 Haman at least was as high on his own gallowes as at first he was high in the Kings fauour Daniel is no sooner made Ruler ouer the Gouernours but by vertue of an Act made against him q Deu. 6. 16 he is cast into the Lyons den Ioseph from the degree of honour which hee had in Egypt is r Gen. 39. 20. taken and cast into prison and that without baile or mainprise Å¿ Ps 105. 18. for they held his feete in the flocks and hee was laiâ— inyrons with an intent that from thence hee might be drawne vnto death and for the womankind she that is now Nâ—â—mi vpon suddaine accidents which by Gods prouidence may fall out may say t Ru. 1. 20. call mee not Naomi but call mee Mara for God hath giuen mee much bitternesse and falling into the widowes misery may change her name to the likenesse of her lot In a word if God send health wealth and liberty u Deu. 12. 7. reioyce but bee not drunke with it doe not so rest thy selfe on these present benefits that thou thinke the case cannot alter and if it alter be not impatient of a change but say with Paul x Phil. 4. 11 12. I haue learned in whatsoeuer state I am therewith to be content I can be abased and I can abunde euery where in all things I am instructed both to full and to be hungry and to abounde and to haue want Lastly because afflictions will make their way vpon vs and campe about our tabernacle it is a good course to make them present in conceit before God sends them in euent In resolued minds it taketh away the smart of euils to attend their comming Nam leuius ledit quicquid prauidimus ante foreseene mischeiefes hurt not so much as they which come vnlooked for One cause why troubles are so combersome and grieuous is because they happen to vnwilling minds and therefore not onely carry the crosse but y Mat. 16. 24. take it vp that is suffer willingly and voluntarily beare what thou canst not auoide another cause is that they happen to vnwitting minds therefore in a calme forest a storme forecast the worst of all euents preuent them in thought they will bee halfe digested before they come speake with crosses which thou accountest thy enemies in the gate meet them as z GeÌ„ 19. 6 Lot did the Sodomites before they came into his house incounter them as a 1 Mac. 12. 25. Ionathan did his enemies before they came into his country But I proceede to the second generall doctrine which is this b Ps 4. 1. God setteth his children at liberty when they are in distresse as here hee bringeth Israell out of the house of bondage As he deliuereth from euils by preuention in euils by sustentation so out of euils by giuing issue when hauing punished he giues a Quietus est The Sun shadowed with clouds within a while shineth out bright c Ps 107. 28. The mariners which abide the stormes of the sea are within a while brought to their desired hauen d Mat. 8 25 Christ did awake when the ship was like to be couered with waues and e Mat. 14. 31. tooke Peter by the hand when hee was almost vnder water f Ex. 3. 2. The Bush burned but it was not consumed God eclipseth the good to shew that their light was but borrowed but their light shall returne whereas the candle of the wicked shal be put out The Whale g Ion. 1. 17 which swallowed vp Ionas in the deepe sea h Ion. 2. 10 cast him out vpon the drie land If a sheepe run from his fellowes the shepheard sets his dogge after it not to kill it but bring it in againe God deales with vs as a shepeheard with his sheepe when we goe astray pouerty sicknesse dearth imprisonment bondage are his dogs which hee sendeth to bring vs againe to the sheepefolde which done he cals in his dogs againe Saint Paul saith i 2 Cor. 1. 10. he hath deliuered doth deliuer and will deliuer out of dangers speaking of the time past present and to come to assure vs that God who did giue doth giue and will giue an entrance did giue doth giue and will giue an issue and is preparing an issue while the crosse prepareth vs. k Esa 51. 71 Tribulation is called a cup to shew the measure of it wee shall haue but a cup of affliction and it shall passe from vs as the l Act. 28. 3. viper which leapt vpon Pauls hand leapt of againe If any obiect and say experience shewes the contrary for we see many children of God can no sooner breath from one crosse but they feele an other as though one of their troubles hatched another a plurality and tot quot like waues fall one on an others necke neither is there an end of their euils before God put an end to their liues The answer is this the disposition of some children is such that they are neuer well but when they are vnder the rodde whereas if others of a little better nature should but see it continually they would be quite out of heart wouldest thou haue thy father take away the rodde and thou hast still a curst heart wouldest thou haue the iudge cease from holding thee on the racke and thou wilt not yet confesse thy faults thou art full of corruption and happely canst not bee well purged with a single clister wilt thou blame the Phisition if continuing his medecine hee giue thee a stronger purgation Thy fault is not single and wilt thou blame God if hee double or treble his stripes he is not as a waspe which hauing once stunge stings no more he stingeth yet more But m Ps 78. 32 when Israell sinneth yet more hee stingeth yet more besides if God smite the hard heart againe and againe many drops of remorse may be wrong from it n NuÌ„ 20. 11 as the waters gushed out when Moses smote the rocke twice which came not forth when he did but hold his rodde ouer it know therefore that Gods promises of deliuerance from troubles and so all temporall
therefore called them i Ier. 44. 17 the Queene of heauen and burnt incense vnto her and powred out drinke offerings vnto her supposing plenty and scarsity health and sicknesse weale and woe came by her so doe the superstitious in our times following Astrologers which are as Oecolampadius saith the greatest of all Impostors an Impostor is a Coniurer Iuggler or cony-catcher worships these heauenly bodyes supposing mankinde is ruled by them and therefore when they fall sicke the starres are their counsellers they take their Calender if they finde it an euill day when their sicknesse began their soule is powred out vpon them they perswade themselues that they shall not onely bee weakened and sore broken that their health shall passe away as a cloud but that they shall goe the way of all the earth that the graue shall be their house and they shall make their bed in the darke and the worme shall feele their sweetnesse and therefore making their wils take their leaue of all the world but if it bee a good day they doubt not but all sicknesse shal be taken away from them health shall bee vnto their nauell and marow to their bones that their flesh shall bee as fresh as a childs and returne as in the daies of their youth But the Prophet Esay derideth such as these are saying k Esay 47. 13. Let now the Astrologers the Starre-gasers and Prognosticators stand vp and saue thee not that he condemneth Astronomy for it is good to know the course of the heauens the rising and setting of the starres l GeÌ„ 1. 14 which God appointed to giue light and to make difference of times and seasons but vtterly disliketh Astrology whereby men will vndertake to know things which are to come and attribute the operation in the elements to the starres which belongeth to God who made the starres m Ps 147. 4 and calleth them all by their names which serueth to no vse but to delude the people and contrary to this commandement to bring them from depending onely on God Wee must not feare this feare and as our Sauiour Christ dehorting vs from carking care saith n Mat. 6. 31 32. take no thought saying what shall wee eate or what shall we drinke or wherewith shall we bee clothed vsing this argument after all these things doe the Gentiles seeke so the Lord in the prophecy of Ieremy by the like reason dehorteth from this feare saying o Ier. 10. 2. Learne not the way of the heathen and be not affraid for the signes of heauen though the heathen be afraid of such Moreouer the wicked feare rumors when it was noysed that there was borne Iesus King of the Iewes p Mat. 2. 2. 3. King Herod was troubled and all Ierusalem with him their hearts were moued as the trees of the forest by the winde rottennesse entred into their bones and they trembled in themselues so q Es 7. 2. when it was told the house of Dauid that Aram was ioyned with Ephraim the soule of the King and his people was pressed downe feare and trembling did come vpon them an horrible feare did couer them God hateth this feare and therefore will haue his people r Ier. 51. 46 goe out of the midst of Babell lest their hearts should faint and they feare the rumor should be heard in the land concerning the taking of Babell for the newes came the first yeere the siege came the second yeere and it was taken in the third and Å¿ Ps 112. 7. a good man will not bee afraid of any euill tidings for his heart is fixed and beleeueth in the Lord he is well grounded and therefore like Mount Sion he cannot bee remoued but standeth fast for euer the feare of God doth ballance his heart and therefore hee floateth steadily blowe what winde it will he sailes to the porte A fourth feare disliked is feare of disgrace which many times maketh not onely the wicked but euen good men backward in performing their duty this was one cause why Ionas was vnwilling to go to Niniuâ—h and preach vnto it the preaching that God bad him t Ion. 3. 3. Yet forty daies and Niniuâ—h shal be â—uerthrowne for he did not onely despaire of successe being out of hope that the children of Ashur would turne to the Lord when the children of Israell would not repent but feare of reproch did trouble him more when considering there was in God u Ion. 4. 2. great kindnesse and x Ps 63. 3. louing kindnesse which simples compounded make great louing kindnesse in God considering he was not onely of long suffering before hee inflicteth punishment but penitent in the stay and intermission of it hee thought he should be counted a false prophet that would bee a reprofe vnto him he should bee a prouerbe and a common talke among the people and therefore flyeth to Tarshis saying in effect with Moses y Ex. 4. 13. sende by the hand of him whom thou shouldest send This feare of disgrace began to worke vpon Paul when God called him to preach to the Gentiles z Act. 22. 1â— They know saith he that I prisoned and beate in eâ—ery Synagogue them that beleeued in thee now if I shall preach thee whom before I persecuted what will they say they will say that I weaue and vnweaue like Penelope being as variable in my practises as Proteus in hâ—s shapes set vp one day to pull downe another that I am changed as the Moon which neuer viewes vs twice with the same face thus because he would not suffer contempt he seeketh couert would stop Gods mouth vpon good termes alleadging a plea to put off the office which he was to execute To come to our selues I am perswaded that among vs many papists on the left hand many schismatikes on the right hand betwixt which two the Church liturgy of the Church is crucified a Mat. 2â— 38. as our Sauior Christ between the two malefactors would be brought to the tabernacles of peace and follow the truth in loue where it not for this that they thinke they should bee a reproach vnto their neighbours a scorne and derision to them that are round about them haue I been thus long a Recusant thinkes some Papists haue I thus many yeeres held these and these opinions and shall I now staine my cheeks with the blushes of recantation and not second my beginnings with sutable proceedings shall a Retraxit be entred against me as against the person plaintife when he commeth into the court where his plea is and saith he will not proceede what will men say they will say that I am a wauering weathercoke a reede shaken to and fro with the winde that I am so light that I had need to haue lead tyed to my heeles lest euery wind should blow me away that I ebbe and flow that I haue one mind sitting another standing in a word this fact of mine will
souldiour like to wound a man vpon his backe is it iustice like to throw away the ballance that Iustice holdeth in her hand to sit and iudge according to the law this is the Magistates duty but to command one to bee stricken contrary to the law before hee bee examined this is tyranny wilt thou haue an archer shoote right before hee sees the marke why doest thou thus turne iudgement into gall and the fruit of righteousnesse into wormewood God doth not take this course but g Amos 7. 8. he sets his line before hee heweth with his axe and our Sauiour Christ speaketh first of the accusation then of the condemnation h Io. 8. 10 woman where are thine accusers hath no man condemned thee God will spend his plagues vpon the wicked and bestow his arrowes on them hee will speake vnto them in his wrath and vexe them in his sore displeasure vpon the Sodomites hee will raine snares fire and brimstone this shall bee their portion to drinke he will make them like a fiery ouen in time of his wrath but to shew that his hand shall not take hold on this iudgement before his eye hath taken view of the inditement hee saith I will goe downe and see and still obserue this in the will of the Lord he neuer makes his hands executors but first he makes his eyes the ouerseers and this is that which is in the Prophet Amos i Amos 9. 8 the eyes of the Lord God are vpon the sinfull Kingdome and I will destroy it cleane out of the earth But againe if God doth spread his eyes vpon all and k Iob 25. 3 as Bildad saith his light doth arise vpon them if he bee like Minerua who was so portrayed by the cunning Painter Amuliâ—s that which way soeuer on cast his eye she alwayes looked on him l Iob. 1. 7. why doth he aske Satan from whence hee came Why m Gen. 44. 19. will not you giue Ioseph leaue to aske his brethren that which he knoweth already Our Sauiour Christ knoweth that the blind mans suite is for recouery of his sight but yet asketh n Luc. 18. 41. what wilt thou that I doe vnto thee First that the blind man might be the more stirred vp to pray as one loath to loose audience for want of speaking out Secondly that the Miracle in restoring sight might appeare the greater when the infirmitie was made knowne by his owne confession Thirdly that the standers by might be edified by his putting vp so discreete a Petition Lastly to shew that God will haue as well o Mat. 6. 8. the calues of the lippes as calues of the heart and though being wisdome p Rom. 8. 29. he knoweth our neede and being mercy heareth our very groanes yet will haue both heart and tongue to pay tribute though the prayer be neuer so short a Briefe neuer so little a Current of speach For a great Ocean of matter Elisha to Gehezi whence commest thou Gehezi not but that Elisha knew that he had followed after Naaman for q 2. Kin. 5. 25. 26. went not mine heart with thee when the man turned againe from his Chariot to meete thee But that the answere of Gehezi might shew vs the equitie of the punishment which was inflicted on him not only for running after Naaman not only for taking Talents and garments but for lye and all so the Lord sayd vnto Satan r Iob. 1. 7. whence comest thou Not but that he knew from whence he came but that the answere of Satan I come from compassing the earth too and fro and from walking in it might teach vs the nature of Satan Å¿ 1. Pet. 5. 8. who goeth about like a roaring Lyon seeking whom he may deuour And as the Panther so hateth man that he setteth vpon the image of man and teares it in pieces so Satan when he cannot set vpon God sets vpon man the image of God Againe t Iob. 1. 12. Satan went out from the presence of the Lord not that hee went out of Gods sight but that he hasted to speede his commission Againe u Iob. 22. 12. is not God on high in heauen not that he is inclosed in the heauens but because there is such a marke of his Maiesty and glory Againe x Gen. 28. 16. surely God is in this place not that he is not in another place but there he sheweth a plaine euidence of his presence Againe y Gen. 13. 13. I am the God of Bethel not that he is Anchored in those narrow straights but that he might put Iacob in remembrance of the promise that there was made vnto him For if he can truely say in Plautus vbi sum ibi non sum vbi non sum ibi animus est If z 2. Kin. 5. 26. Elishaes spirit goes with Gehezi if a 1. Cor. 5. 3. Saint Paul absent from the Corinthians in body was present with them in spirit much more shall God I speake now of the second person in Trinity who is gone hence absent in his humanity be in his Diuine nature present with all things as one and with each thing as all to the end of the world God then is cleare from misty cloudes and cloudy mistes which the vngodly say doe dazle his eyes that he cannot see The Doctrine remaineth true God is as one that watcheth to spy what we doe he keepeth watch and ward ouer vs day and night marketh all our walkes all our talkes as a continuall ouerseer and therefore Iob calleth the Lord b Iob. 7. 20 the Keeper of men and indeed he is the Lord Keeper who whither we consider him as he is in the heauen that same Starre-chamber or in the conscience as in the Chancery to doe equitie hath our sinnes as a seale against vs borne and layd before him and though he hold his tongue c Ps 50. 21 which maketh vs to thinke that he is euen such a one as our selues yet when he sees his time he will reproue vs and set before vs the things which we haue done The vse of this Doctrine is manifold First it serueth for the comfort of such as are oppressed let mens hearts be as hard as brasse and as the nether Mil-stone let oppressors be d â—os 5. 1. as a snare on Mizpha and a net spred vpon Tabor let gaine be their godlynes fraud and violence their direct way to wealth let them coyne their money on poore mens skines wring the sponges of poore people into their owne purses Let them not watch and prey but watch to pray let them like great fishes deuour the small and be nibling on euery baite though c Mat. 17. 27. like Saint Peters fish their mouthes be full of gold let them when they should f Ex. 23. 4. deale well with their enemies Asse make their friends Asses and send them a begging let them when they g Mat.
the sea then offend one little one then what iudgement remaineth for him which offendeth great ones God in heauen that great Iudge the indge in earth that little god ſ Deu. 27. 17. If there be a curse for him that remoueth the marke of the land then how is he accursed which by a false oath shall take away house and land t Mat. 25. 43. if there be a curse against those which cloath not the naked what shall become of those which by their periury strippe those that are cloathed u Ex. 23. 4. if we must deale well with our enemies Asse how ill doe they deale which vpon their oath giuing in a false euidence shall make himselfe an Asse and send him a begging A man is knowne to be his fathers sonne by his manner of going they say he hath his fathers gate or going x Ep. 5. 2. why walke in loue as he hath loued vs 2. by following his fathers qualities y 1. Pet. 1. 16. Be ye holy as I am holy 3. By his speach now God hath sworne in his z Psa 8 9. 35. holynes and will not lye and therefore let a false oath neuer defile our breath let this poyson neuer infect our heart or touch our tongue As Gods name is profaned when the rod of pride being in mens mouthes they strike God and despight him with their oathes so againe this may be done in speach without an oath as first when we profane his word or any thing which his word speaketh of him and againe when we doe so slightly speake of his workes that there by no glory is gotten to his name Gods word is profaned when profane men vndertake to meddle with it and to be pratling of it for now there is a ring of gold in a swines snowt and a pretious pearle muzled vp and downe in the myre this serueth to reproue bad ministers for if they shal be like bad minstrels which sing one thing and play an other not consonant to that they sing if like Shepheards they shall haue a good voice with which they acquaint their flocke but not feet as good guides to goe before them if extrinsecally they take heed to their flockes but not intrinsecally to themselues as the a Act. 20. 28. Apostle aduiseth then doe they dishonour God and his word for in respect of God they make him like a goate which is fed with leaues that is with words and in respect of his word they clippe the credit of it for they would not haue beleeued as it is in the Lamentations that the aduersary and the enemy should haue entred into the gates of Ierusalem for the sinnes of her Prophets and iniquities of b Lam. 4. 12 13. her Priests This made a madde fellow desire a bad-liuing preacher to teach him a nearer way to heauen then that which he had pointed out in his sermons for he did not thinke that to be the nearest way for that he did not goe that way himselfe this made Origen to giue full scope to his eyes to bring forth flouds of teares for after hee had committed a grieuous offence comming into an open assembly gathered together to heare the word of God and seeing none present to expound it he steps vp into the pulpit and being vnprouided did thinke to speake of that text which after hee had opened his Bible should first present it selfe to his view now the place of Scripture which he light vpō was this vnto the vngodly c Ps 50. 16 17. said God why doest thou preach my law and takest my couenant in thy mouth seeing thou hatest to bee reformed and hast cast my words behind thee Whereupon calling his sinne to remembrance and saying within himselfe truely that d Gen. 27. 20. which Iacob said vntruely to his father Isaac concerning the venison the Lord God hath brought this text to my hand and therefore did I find it so quickly surely the holy Ghost had a finger in it and would haue me keepe my mouth as it were vvith a bridle because I haue sinned against heauen he clasped his booke this rebuke did breake his heart and he was full of heauinesse his spirit vvas in perplexity vvithin him and his heart vvithin him was desolate his tongue did cleaue to the roofe of his mouth and did comment vpon the Text onely vvith sighes and teares Secondly this serueth to reproue such people as vvill bee talking of Scripture and haue the pure vvord of God in their mouthes vvhen as yet they are not washed from their filthynesse e Ex. 19. 10 God would not deliuer his law before the people did sanctifie themselues will God haue them sanctified before they heare it and will hee haue the vnsanctified busie their tongues about it The word of God is cleane and desireth to come out of a cleane vessell f Mat. 9. 17 it is new wine and would not be out poored out of old bottles it is good seed and would spring out of such as haue broken vp their fallowed ground g Tit. 1. 15. To the pure are all things pure but to them that are defiled and vnbeleeuing is nothing pure but they pollute that which h Hag. 2. 13. in it self is pure and cleane As the polluted person did the sacrifices for therefore were the sacrifices called vncleane as being vncleane in themselues as i Mat. 1. 7. the blind or broken or maimed or hauing a wen or skiray or scabbed or else offered by vncleane persons and k Leu. 22. 22. by such as had mindes consciences polluted circumcise therfore the heart as the Eagle casts her bill and the adder slips l Deu. 10. 16. off her old skin m 1 Cor. 5. 7. purge out the old leauen as the serpent spues vp his poison cast away the old man n Mar. 10. 50. as the begger did his old cloke when he was to speake vnto Christ o Deu. 6. 7. then talke of the word of God when thou tarriest in thy house and as thou walkest by the way and when thou liest downe and when thou risest vp otherwise thy good words are but splendida peceata and thy lewd life as a bad string bringes thy good words as sweet musicke our of all tune they are an abomination to God he cannot suffer them his soule hateth them they are a burden vnto him and he is weary to beare them Againe Gods word is prophaned when men abuse it to charmes or any sorcery whatsoeuer when hauing lost any thing they will haue a siue and a paire of shieres then by repeating a certaine place of Scripture which I will not repeate for let no man know that knowes it not they thinke to find out the finder when hauing the tooth-ach or being forespoken or prickt with a thorne will haue a Paracelsian character or a blessing or Pater noster said for their cure Colloquintida ranke poison did make good
called theeues not such theeues as are commissioners on Salisbury plaine which by mistaking a word take vp such purses as fall in the lapse for want of sufficient defence but Den theeues y Mat. 21. 13. my house shal be called the house of prayer but yee haue made it a Den of theeues you haue crept into my right made a false entry vpon my freehold as great a blot doth cleaue vnto your hands as if the wildernes had giuen you and your children foode Againe Tithes and offerings are appointed and dedicated to the seruice of God and therefore they which with z Dan. 5. 3. Balthazar carrowse in the bowles of the Temple and the Merchants which breaking into the Church take away that which is the Ministers maintenance let them sterue at the altar that serue at the altar are as bad as the theeues which Christ whipt out of the Temple and would crucifie Christ again for his coate God makes them no better then theeues when he saith a Mal. 8. 3. you haue robbed me or you haue spoiled me in Tithes Offerings so likewise the eternall God who made time who b Gen. 1. 3. brought light out of darknes who put difference betwixt day and night betwixt day and day consecrated the Sabbath to his seruice and therefore it is sacriledge to take it vp for our owne vse for what is sacrilâ—gium but sacrilâ—dium a profaning of that which is holy c Mat. 22. 21. giue therefore as vnto Caesar the things which are Câ—sars so vnto God the things which are Gods giue him the calues of thy lips the roote of thy heart the first fruit of thy age the tenth of thy substance the seuenth of thy time But for so much as six daies are common to all men and God hath his seuenth seuerall to himselfe as his owne inclosure it would be knowne that God might haue his due time which of the seuen is the day that he claimes as his owne speciall right and interest The Iewes according to Gods institution set apart the Satterday for the seruice of God and that which wee call Sunday was their d Luc. 24. 1 first day of the weeke this they did in remembrance of the creation celebrating that day to giue credit to the greatest worke that euer was before but as the benefit of Israels deliuerance from the captiuity of Babylon was so great that it abolished the remembrance of her deliuerance from Aegypt e Ier. 16. 14 It shall no more bee said The Lord liueth which brought vp the children of Israell out of the Land of Aegypt but the Lord liueth that brought vp the children of Israell from the Land of the North So the benefit of our deliuerance from the captiuity of Sathan and the rising of Christ from finishing the worke of our redemption was so great that in respect of this other benefits are forgotten this shineth as the Sunne among the lesser starres and therefore God did change the day and put it off from that day he did lay in the graue till the day when by rising againe he did ouercome death and opened vnto vs the gate of euerlasting life And to shew the alteration the Apostles gaue this day the name of f Re. 1. 10. the Lords day g Act. 20. 7. they themselues kept it and h 1 Cor. 16. 1. ordained that the Churches in their time should obserue it this is indeed a day of good tidings We doe not well if we hold our peace this is indeed the day which the Lord hath made we must reioyce and be glad in it this is indeed a day like that night in Exodus i Ex. 12. 42 to be kept holy vnto the Lord that day of the Lord which all of vs must keepe throughout our generations Great was the worke of creation and therefore wee must now mount vpward with the wings of nature greater was the worke of redemption and therefore we must now soare aloft with the wings of grace It cost more to redeeme vs then make vs for in our creation k Ps 148. 5. dixit factum est hee spake the word and it was done but in our redemption he spake and did and suffered many things hee created the world in six daies but in restoring man hee laboured more then thirty yeeres In creating vs he gaue vs our selues in redeeming vs he gaue himselfe for vs so that how much he is greater then we so much is this day greater then that and more worthily to be obserued in regard of redemption then that in remembrance of creation not now to bee altered any more because there can bee no greater worke then this of redemption nor can so well deserue an â—cce in the beginning or Selah in the end to be stamped vpon it For in six dayes c. and rested the seuenth Longum itâ—r per praecepta breue per exempla to teach by praecept is tedious but by example but a short cut All the people cut downe euery l Iud. 9. 49. man his bough when they saw Abimelech cut downe boughs of trees and bare them on his shoulder to set the holde of the Shechemites on fire Reason should rule and to shew that it should beare sway it lodgeth in the midst of the braine the highest part of the frame of man but when reason cannot perswade example will moâ—e all the reason that Origen did beate into Alexander Seuerus could not so soone perswade him that Christ was the Sonne of God as the example of Origen And the Christians keepe holy the Sabboth day here is the precept which should binde vs especially seeing there is a memorandum set vpon it but if this cannot inforce obedience yet yeeld to reason God gaue you six daies for your owne seruice iudge then whither you are not to blame if you grudge him the seuenth if this hedge will not hold you in â—ee further whether this be stronger it is his owne day giue him his due if you yet breake thorough take God himselfe for an example and let this yoake you that he finishing his worke in six daies his worke of creation not of preseruation rested the seuenth In that God prescribing a law is himselfe an vnprinted statute and maketh his owne doing a commentary vpon that he prescribeth my note is this that they which teach other must as well instruct them vita as verbo bee as well lamps shining as voices crying knowing that the m Act. 2. 3. holy Ghost discended not in the likenes of tongues alone or fyre alone but in the likenes of fiery tongues and then doe they make themselues n NuÌ„ â—0 1. two trumpets when they lift vp their voice as a trumpet their life as a trumpet The vse is this to trace God by this fragrant odour and sweete sent let the resting on the seuenth day descend from God vnto man as the oyntment runnes downe from the head