begin well for as boords well ioined at the first sit close euer after but if they square at the first they warpe more and more So they which are well ioined are well maried but they which offend their loue before it be setled fade euerie day like a Marigold which closeth her flower as the sunne goeth down til they hate one another more then they loued at first To begin this concord well it is necessarie to learne one anothers nature and one anothers affections and one anothers infirmities because ye must be helpers and ye cannot helpe vnlesse you know the disease All the iarres almost which doe trouble this band doe rise of this that one dooth not hit the measure of the others heart to applie themselues to eithers nature whereby it commeth to passe that neyther can refrain when either is offended but one sharpeneth another when they had neede to be calmed Therefore they must learn of Paul to fashion themselues one to the other if they would win one another and if any iarre doe arise one sayth in no wise deuide beds for it for then the sunne goeth-down vpon their wrath and the meanes of reconcilement is taken away Giue passions no times for if some mans anger stand but at night it turneth to malice which is vncurable The Apostle sayth that there will bee offences in the church so sure there wilbe many offenses in mariage but as he saith these are trials who haue faith so these are but tryals who are good husbands who are good wiues His anger must be such a mood as if he did chide with himselfe and their strife as it were a sauce made of purpose to sharpē their loue when it waxeth vnpleasaunt like Ionathans arrowes which were not shot to hurt but to giue warning Knowing once a couple which were both cholerick and yet neuer fel out I asked the man how they did order the matter that their infirmitie did not make them discord He answered me when her fit is vpon her I yeeld to her as Abraham did to Sara and when my fit is vpon me she yeelds to me and so we neuer striue together but asunder Me thought it was a good example to commend vnto all married folkes for euery one hath his frenzie and loueth them that can beare his infirmitie Whom will a woman suffer if she will not suffer her husband and whose defects will a man beare if he will not beare hers which beareth his Thus much of their duties in generall now to their seuerall offices The man may spell his dutie out of his name for he is called the Head to shew that as the eye and the tongue and the eare are in the head to direct the whole body so the man should be stored with wisdome and vnderstanding knowledge and discretion to direct his whole family for it is not right that the worse should rule the better but the better should rule the worse as the best rules all The husband saith that his wife must obey him because he is her better therefore if hee let her bee better than himselfe he seemes to free her from her obedience and binde himselfe to obey her His first duetie is called Harting that is hartie affection As they are hand fasted so they must be heart-fasted for the eye and the tongue and the hand will be her enemies if the heart be not her friend As Christ draweth all the commaundements to loue so I may drawe all their dueties to loue which is the hearts gift to the bride at her marriage First he must choose his loue then he must loue his choise this is the oyle which maketh all things easie In Salomons song which is nothing else but a description of Christ the Bridegrome and the Church his spouse one calleth the other Loue to shew that though both doe not honour alike yet both should loue alike which the man may doe without subiection The man is to his wife in the place of Christ to his Church therefore the Apostle requireth such an affection of him towardes his Spouse as Christ beareth towarde his Spouse for he saith Husbandes loue your wiues as Christ loued his Congregation that is with a holie loue and with a heartie loue and with a cōstant loue as the Church would be loued of Christ Will not a man loue his glorie Why Paul calleth the woman the glorie of the man for her reuerence makes him to be reuerenced and her praise makes him to be praised Therefore hee which loueth not his wife loueth his shame because she is his glorie Eph. 5. 28. Paul saith Hee which loueth his wife loueth himselfe for thereby he enioyeth peace and comfort and helpe to himselfe in all his affaires therefore in the same verse Paul counselleth husbands to loue their wiues as their bodies And after in the 33. verse as though it were too litle to loue them as their bodies he saith Let euerie one loue his wife as himselfe that is as his bodie and soule too For if God commaunded men to loue their neighbours as themselues much more are they bound to loue their wiues as themselues which are their next neighbors As Elkanah did not loue his wife lesse for her barrennesse but said Am not I better vnto thee then tenne sonnes as though hee fauoured her more for that which she thought her selfe despised So a good husband will not take occasion to loue his wife lesse for her infirmities but comfort her more for them as this man did that she may beare with his infirmities too When Christ saith that a man should leaue father and mother and cleaue to his wife hee signifieth how Christ left his father for his spouse and that man doth not loue his wife so much as he should vntil he affect her more then euer he did his father or mother Therfore when God bad Abraham forsake all his kinred yet he bad him not forsake his wife as though the other sometime might be forsaken for God but the wife must be kept for God like a charge which bindeth for tearme of life His next dutie to loue is a fruit of his loue that is to let all things be common betweene them which were priuat before The man wife are partners like two oares in a boate therefore he must diuide offices and affaires and goods with her causing her to be feared and reuerenced and obeyed of her children and seruants like himselfe for she is an vnder officer in his Commonweale and therefore shee must bee assisted and borne out like his deputie as the Prince standeth with his magistrates for his owne quiet because they are the legs which beare him vp To shew this communitie betweene husband and wife he is to maintaine her as he dooth himselfe because Christ sayth They are no more two but one Therefore when hee mayntaineth her hee
very wicked haue laboured to put on this vizard as we reade of Pharao who to couer his foolishnes saith Come let vs do wisely And again it is said that the Grecians sought after wisedom eueÌ„ the Nation which God cals the foolish nation did seek after wisedom that is they would haue the name of wisedome but this wisedome which Moses cals wisdome is couÌ„ted foolishnes the foolishnes of preaching saith Paul meaning how the foolish count preaching foolishnes Againe foolishnes to the Gentiles meaning that the word of God seemeth like a foolish thing vnto many For that which Christ said vnto Peter he may say almost to al They do not sauor the things of God As Anah deuised a new creature so they haue found out another wisedome which is called the wisdom of the flesh They remember Be wise as serpents but they forget Be simple as doues He which is like Achitophel is couÌ„ted a deep counsâ—â—ler he which is like Machiuel is counted a wise fellow Alas how easie a matter is it to deceiue counterfeit and play the subtile serpent if a man would set his head vnto it Could not Dauid goe as farre as Achitophel Could not Paul shew as much cuÌ„ning as Tertullus Yes yes if they were not taught to be simple as doues But this wisdome comes not by the remembrance of death but by the forgetfulnes of death Men do not vse to think of death when they goe about such matters but say like the serpeÌ„t We shall not die Two things I note in these words First that if we will find wisedome we must applie our hearts to seeke her theÌ„ that the remeÌ„brance of death makes vs applie our harts vnto it Touching the first Moses found some fault with himselfe that for al he had heard seene and obserued and was counted wise yet he was new to begin and had not applied his heart to learne wisedom like the wise man which saith I am more foolish then any man I haue not the wisedome of a man in me So vnsatiable and couetous as I may say are the seruants of GOD the more wisedome and faith and zeale they haue the more they desire Moses speaketh of wisedome as if it were Phisicke which doth no good before it be applied and the part to applie it too is the heart where all mans affections are to loue it and cherish it like a kind hostesse when the heart seeketh it findethas though it were brought vnto her like Abrahams Ramme Therefore GOD saith They shall seeke me find me because they shal 〈◊〉 me with their 〈◊〉 as though they shuld not find him with all their seeking vnles they did seeke him with their heart Therefore the way to get wisedome is to applie our hearts vnto it as if it were your calling and liuing to which you are bound prentises A man may applie his eares his eyes as many trewants doe to their bookes yet neuer proue schollers but from that day which a man begins to applie his heart vnto wisedom he learneth more in a moneth after then he did in a yeare before nay then euer he did in his life Euen as you see the wicked because they applie their hearts to wickednes how fast they proceede how easily and how quickly they become perfect swearers expert drunkards cunning deceiuers so if ye could applie your hearts as throughly to knowledge and goodnesse you might become like the Apostle which teacheth you Therefore when Salomon sheweth men the way how to come by wisedome he speakes often of the heart as Giue thine heart to wisedome Let wisedome enter into thine heart Get wisedome Keepe wisedome Embrace wisedome as though a man went a wooing for wisedome Wisedome is like Gods daughter that he giueth to the maÌ„ that loueth her and sueth for her and meaneth to set her at his heart Thus we haue learned how to apply knowledge that it may do vs good not to our eares like them which heare Sermons onely nor to our tongues like them which make table talke of religion but to our hearts that wee may say like the virgin My heart doth magnifie the Lord and the heart will applie it to the eare and to the tongue as Christ saith Out of the abundance of the heart the mouth speaketh The last poynt is that the remembrance of death makes vs to applie our hearts to wisedome Moses commended not many bookes to make a wise man learned but as Dauid commends one booke in stead of many Meditate in the Law of God day and night for the reading of many bookes sayth Salomon is but wearinesse to the flesh Therefore as though Moses had marked what did moue him most to seeke after GOD hee prayeth that that thought may run in his mind still the remembrance of death As many benefits come vnto vs by death so many benefites come vnto vs by the remembrance of death and this is one It maketh a man to applie his heart to wisedome For when he considereth that he hath but a short time to liue he is carefull to spend it wel like Moses of whom it is said that wheÌ„ he coÌ„sidered how he had but a season to liue he chose rather to suffer afflictions with the seruants of God than to enioy the pleasures of sinne for a season This is that which makes the olde men fast and watch and prepare themselues more than young because they thinke themselues neerer the doore like olde Isaac which when he was blinde for age said vnto Esau Behold I am now old and know not the day of my death that is because I am old I looke to die shortly And therfore as Esay taught Ezechias to set all things in order before he died so he called his eldest sonne to whom hee thought that the inheritance belonged that he might blesse him before he died This wisdome the Fathers called the wisdome of the crosse which wee call the best because it was deerest bought It is hard for a man to think of a short life and think euil or to think of a long life and thinke wel Therefore wheÌ„ Ieremie had numbred al the calamities sins of the Iewes at last he imputed all to this She remembred not her end so if I may iudge why natural men care for nothing but their pomp why great men care for nothing but their honour and dignitie why couetous worldlings care for nothing but their gaine why voluptuous Epicures care for nothing but their pleasure I may say with Ieremie They rememember not their end We neuer couet the same things liuing and dying therefore when Salomon had spokeÌ„ of all the vanities of men at last he opposeth this MemoraÌ„dum as a counterpoyse against them all Remember that for al those things thou shalt come to iudgement as if he should say Men would neuer speake as they speake nor
vessels breake and the wine leake This wine is new wine therefore put it into new vessels holie vessels sanctified vessels or else it will leake foorth and breake the vessell and thou shalt haue no more taste of it than while the relish of bread is in thy mouth When Christ commeth to our house shall we not looke whether our chamber be trimmed as the chamber was trimmed against his comming to the Passe-ouer But how shall we trimme it When a man takes an office hee examineth his substance when he takes a trade he examineth his skill when he goeth to fight he examineth his strength but these wants are no wants when hee goeth to the Sacrament Wilt thou know now vpon what articles thou must inquire at that time that is how thou shouldest examine thy selfe As some praier may be at all times some reioycing may be at all times so some examination is at all times Thus Iob examined himselfe euerie day nay euerie houre because he scanned all that he did But there is a speciall examination before the Sacrament because it is the bread which is receiued to saluation or damnation because it is the feast to which whosoeuer commeth without his wedding garment shall be cast into vtter darknesse because it is a seale which sealeth a curse or a blessing Therefore hauing obserued that examination is the necessariest lesson in Christianitie and lesse knowne than other I haue studied since my Sermon to lay downe three examinations which you should vse at all times and a speciall examination for the Communicants Catechisme which leadeth immediatly to the Sacrament as a guest is handed to the Table In the first examination I will shew thee a rule how thou shalt trie others spirits and how thou shalt trie thine owne Thou shalt trie straunge spirites by their manner of speaking plainlie or doubtfullie boldlie or fearefullie therefore we reade that the oracles of the heathen had a double meaning and that the false Prophets neuer spake boldly but where their patrons were ready to flesh them By the proportion of faith for euerie heresie is contrarie to some article of our beleef as euery sinne is against some of the ten Commandements By the euent of their speeches for they take not effect as it is sayd in the 18. chapter of Deuteronomie and therefore they are called false Prophets By their fruites for none of the false Prophets were good men By their successe for if they be not of God they will come to nought as the Arrians and Manichees and Pelagians are vanished as if they had neuer bene so time shall weare out euerie doctrine that is not trueth This is thy rule to trie others spirits Thou shalt trie thine owne spirite by the motions that it hath to good or euill For as a good stomacke turneth all that it eates into good nutriment and a bad stomack turneth all that it eates into raw humors so likewise a good minde conuerteth all that it heareth and all that it seeth and all that it feeleth vnto some profite but a bad minde maketh a temptation of euerie thing therefore it is sayd To the cleane all things are cleane and so to the vncleane nothing is cleane that is they defile themselues with euerie thing Secondly by the first cause or preparation which thou hadst vnto it for whatsoeuer it be thy thoughts will be where thou louest to verifie that saying Where a mans treasure is there will be his heart for lightlie the beginning is a picture of the end and the act is like the thought which set it a worke Thirdlie by the manner of the consolation in it whether it be of knowledge or ignorance whether it be constant or mutable calme or boysterous simple or mixt for as a cleare fountaine yeeldeth cleare streames so a pure heart hath pure ioyes Fourthlie whether it bring to Christ or take any thing from him to thy selfe like all the parts of Poperie which mangle his honor either to angels or to saints or to pope or to images If it abide all these questions and drawe thee not from anie good then thou mayst say it is from God water the seede O Lord which thou hast sowen This is the fruite of thy first examination In the second by making thee discerne whether another be a Christian I will teach thee to knowe whether thy selfe be a Christian which that thou maist reach too obserue this direction and thou shalt see of what side thou art It must needes be that they which walke to contrarie endes should goe diuers wayes therefore there be moe differences betweene the children of God and the children of the worlde than there bee betweene men and beasts First they are distinguished in will for the wicked striue to bring Gods will to theyr will like Balaam which when he had an answere stayed for another but the faithfull labour to bring their will to Gods will like Christ which sayd Not as I will but as thou wilt They are distinguished in Faith All men haue not faith saith Paul but the iust liue by faith as if he should say the iust beleeue and the vniust beleeue not The iust beleeue and applie that they beleeue to themselues the wicked may beleeue like the diuels but their faith is like a gadding henne which carrieth her egges to other and neuer laieth at home so they beleeue that other shall be saued but not themselues They are distinguished in Hope for because the wicked hope not for any mends of God therefore they neuer defer their reward but if they doe any good they are trumpets of it themselues for feare it should not bee blazed enough and therefore Christ sayd that the Pharisies had their rewarde alreadie because they were boasters of their workes and if they doe not good but euill yet they would bee magnified as much for euill as other are for good But the faithfull are likened to handmaides which waite their reward Their left handseeth not when their right hand doth well and they are afraide to take honor of men for loosing their honour with God like Iohn Baptist which made his vertues meaner then they were debased himselfe when hee might gaue got a name aboue his Lord. They are distinguished in obedience therefore Christ teacheth vs to iudge men by their fruite as an vnfallible rule for the euill tree will bring forth euill fruite and the good tree good fruite and neither can change his propertie although the euill fruite is sometimes beautifull and the good fruite sometime blasted All slip but in the wicked one sinne teacheth another and in the faithfull one sin preuenteth another They are distinguished in Repentance for the wicked doe but weepe for their sins past but the godlie purpose to sinne no more so Pharaoh Saul and Iudas sayd I haue sinned but Shadrach Meshach and Abednego sayd
this vsurie let vs pray that the words which we haue heard out of this Psalme may dwell with vs till we dwell in heauen FINIS THE BENEFITE OF Contentation To the Reader HEaring how fast this Sermon hath vttered and yet how miserably it hath bene abused in printing as it were with whole limmes cut off at once and cleane left out I haue taken a little paines as my sicknesse gaue me leaue both to perfect the matter and to correct the print Now as the Angell said to Iohn Take this booke and eate it so I wish that thou hadst so digested this doctrine that all the parts of thy bodie and soule were strengthened by it But if all this will not make thee content with that thou hast sorrowe that thy couetousnesse is greater then others and neuer loue thy selfe vntill thou canst find in thy hart to be blessed Farewell Thine H. Smith THE BENEFITE OF Contentation 1. Tim. 6. 6. Godlinesse is great gaine if a man be content with that he hath BEcause when wee preach wee know not whether we shall preach againe my care is to chuse fit and proper texts to speake that which I would speak and that which is necessarie for you to heare Therefore thinking with my selfe what doctrine were fittest for you I sought for a text which speaks against couetousnes which I may cal the Londoners sinne Although God hath giuen you more then other which should turne couetousnes into thankefulnesse yet as the Iuie groweth with the Oke so couetousnesse hath growne with riches euerie man wisheth the Philosophers stone and who is within these walles that thinkes he hath enough though there be so manie that haue too much As the Israelits murmured as much whē they had Manna as when they were without it so they which haue riches couet as much as they which are without them that conferring your minds and your wealth together I may truely say this Cittie is rich if it were not couetous This is the diuell which bewitcheth you to thinke that you haue not inough whē you haue more then you neede If you cannot choose but couet riches I will shewe you riches which you may couet Godlinesse is great riches In which wordes as Iacob craued of his wiues and his seruants to giue him their Idols that he might burie them so Paule craueth your couetousnes that he might bury it And that ye might be no losers hee offereth you the vantage in stead of gaine hee proposeth great gaine Godlinesse is great gaine as if he should say Wil you couet litle gaine before great You haue found little ioy in money you shall find great ioy in the holy ghost you haue found little peace in the world you shall finde great peace in conscience Thus seeing the worlde striue for the worlde like beggers thrusting at a dole Lawyer against Lawyer brother against brother neighbour against neighbour for the golden Apple that poore Naboth cannot hold his owne because so manie Achabs are sicke for this vineyard when he had found the disease like a skilfull Physition hee goeth about to picke out the greedie worme which maketh men so hungrie and setteth such a glasse before them that will make a shilling seeme as great as a pound a cottage seeme as faire as a pallace a plough seeme as goodly as a diadem that he which hath but twentie poundes shal be as merrie as hee which hath an hundred and he which hath an hundred shal be as iocund as he which hath a thousand and he which hath a thousand shal be well contented as hee which hath a million euen as Daniel did thriue with water and pulse as well as the rest did with their wine and iunkets This is the vertue and operation of these words If you heare them with the same spirite that Paul wrote them they will so worke vpon your hearts that you shall goe away euerie man contented with that which hee hath like Zacheus which before he had seene Christ knew nothing but to scrape but as soone as he had heard Christ all his mind was set vpon giuing This was not the first day that Zacheus seemed rich to others but this was the first daie that Zacheus seemed rich vnto himselfe when riches seemed dung and godlines seemed riches Christ doth not will other to giue all their goods away to the poor as he bad the yong man to see what he would do but hee which forbad him to keepe his riches forbids vs to loue riches which makes our riches seem pouertie When ye contemne riches ye shal seem rich because no man hath inough but hee which is contented but if ye couet groue thrist as Iacob gaue Ruben a blessing but said Thou shalt not be excellent so God may giue you riches but he saith You shall not be satisfied for ye wil be couetous vntil ye be religious He that will haue contentation must leaue his couetousnes in pawne for it This is the spirit which we would cast out if ye will leaue but this one sinne behind you shall depart out of the Church like Naaman out of Iordan as if you had bene washed and all your sins swept away like the scales from Paules eyes For what hath brought Vsury simonie briberie crueltie subtiltie enuy strife and deceit into this Citie and made euerie house an inne euery shop a market of lyes and fraud but the superfluous loue of money Name couetousnes and thou hast named the mother of all these mischiefes other sinnes are but hirelings vnto this sinne Vsurie and briberie and simony and extortion deceit and lyes and oathes are factors to couetousnesse and serue for Potters to fetch and bring her liuing in As the Receiuer maketh a theefe so Couetousnesse maketh an Vsurer and Extortioner and Deceiuer because shed receiueth the bootie which they steale Euen as Rachel cryed to her husband Giue me children or else I dye so Couetousnesse crieth vnto Vsurie and Briberie and Simonie and Crueltie and Deceit and Lies Giue mee riches or else I dye how they may saue a little and how they may get much and how they may prolong life is euerie mans dreame from sunne to sunne so long as they haue a knee to bow vnto Baal so many vices budde out of this one that it is called The roote of all euill as if hee would saie the Spawne of all sines Take away couetousnesse and he will sell his wares as cheape as he he will bring vp his children as vertuouslie as hee hee will refuse bribes as earnestly as hee he will succour the poore as hartely as hee hee will come to the Church as lightlie as hee If ye could feele the pulse of euerie heart what makes Gehezi to take the bribe which Elisha refused What makes Demetrius to speake for images which Paul condemned What makes Naball deny Dauid that which Abigail gaue him What
and the wicked are as neare kinne as Christ and the faithfull Now as Dauid saith Seemeth it a light thing vnto you to be the Sonne of a king seeing I am a poore man and of small reputation So may I saie seemeth it a light thing vnto you to be the sonnes of the king of kings seeing you are poore men and of smal reputation It is counted a great honor to Abraham Isaac Iacob that God was not ashamed to be called their God What an honor then is this that God is not ashamed to be called our Father nay our brother as though we were matched with him If the Israelites had such care to match with the seruants of God what a blessing is this to marrie with the sonne of God Therefore if any affect rich kinsmen or great marriages heere is a greater then Salomon marrie thou him This kinsman of ours is now gone vp into heauen that we may haue a friend in the Court. Ioseph desired the Butler to remember him when hee stood before Pharaoh and hee forgot him though hee had pleasured him But a Theefe desired Christ to remember him when he came into his kingdome and hee receiued him into paradise the same day though he had alwayes offended him to shewe that although wee haue beene as bad as theeues yet we may hope in Christ Therefore now I may conclude you haue heard the word if you goe away and doe it then you are the Mother and Brethren and Sisters of this heauenly King To whome with the Father and the holy spirit be all praise maiestie and dominion now and euermore Amen THE CHRISTIANS SACRIFICE To my late Auditors the congregation of Clement Danes all the good will which I can wish BEloued in Christ Iesus my first fruites I haue nothing but this myte to leaue with you which is the summe of all my Sermons ye haue heard it alreadie and as the Apostle calles the Corinthians his Epistle so ye should be my Sermon that is my Sermon should bee printed in your hearts as this is printed in paper If you haue not giuen your hearts to him which sent for them now thinke that God hath sent for them againe and heare mee writing whom yee cannot heare speaking Take not custome for Religion shunne occasion aswell as sinne seeke the vse of euery thing desire not to haue your Kingdome here And so I leaue you all with Christ whom I haue preached to bring forth the fruite of that seed which is sowne beseeching you for all the loue that you haue of heauē that ye would not count any thing in this world worthie to keepe your hearts from God but thinke of the day when ye shall giue account for euery lesson which ye haue heard and he which hath called you in this prison will glorifie you in his Pallace where ye shall see him to whom ye haue giuen your hearts and enioy that blessing of blessings which makes all the world to worship him The Father of our Lord Iesus Christ which hath begun to draw you to his kingdome neuer leaue you vntill you come vnto it Amen Your late vnworthie seruant for the Lord Henrie Smith THE CHRISTIANS SACRIFICE Prouerbs 23. 26. My Sonne giue me thy heart TO binde all the lessons together which yee haue learned since I came this sentence came to my mind My Sonne giue me thy hart which is the summe of all that yee haue heard and shewes in what chest you should lay vp these treasures in your heart and then giue that heart to God he wil keep all safe A supplication is come as it were frō God to man that man would send God his heart penned by Salomon vnder the name of Wisdome and directed to her sonnes Wisedome intreateth her sonnes that they would giue her their hearts this Wisedome is God we by adoption are his sonnes and our heart is that which Christ calls spirit and truth without hypocrisie Giue me that heart saith God He which giues anie thing to another considers before what he loues giues that which he thinkes will be accepted that he may bee loued for the gift therefore Dauid as though he were at a stand sorrowed that he could not do enough for God breakes forth to him selfe What shall I giue vnto the Lord for all that he hath giuen me The Lord hearing as it were these sighs of his seruants which care studie what they may do to please him comes in their suspence and like a friend which desires nothing but good will answers from heauen My sonne giue me thy heart Vnder which sute he taxeth them beside which are suters alwayes to him and looke still to receiue like the Publicans but neuer cast in their minds what they should giue therefore their tribute is set downe by equall measure vnder the kings seale euerie man must homage his heart Hee which alwayes gaue nowe craues and hee which craued alwayes nowe giues Christ stands at the doore like a poore man and askes not bread nor clothes nor lodging which we should giue to his members but our heart that is euen the continent of all and Gouernour of mannes house which sits on the Bench like a Iudge to giue the charge and teach the tongue to speake the hand to worke the foote to walke the eare to attend the eye to obserue the minde to choose and the flesh to obey That wee must present to God like a burnt Sacrifice wherein all is offered together a wise tongue a diligent hand a warie foot a watchfull eye an attentiue eare an humble minde an obedient flesh put all together and it is but the heart My sonne saith God giuee me thie heart Here thou art the giuer God the petitioner thy heart the gift which he claimeth by the name of a Son should God be a suppliant vnto thee me but that our vnthankfulnesse condemnes vs that for all the things which he hath giuen vs we neuer considered yet what we should giue vnto him before he asketh He is faine to put in his petition like a Suter and say Giue me thy heart Marke what God hath chosen for himself not that which any other shall loose by like the demaunds of them which care for none but themselues but that which being giuen to God mooues vs to giue vnto euerie man his due as Zacheus when hee gaue his heart to Christ parted his goods to the poore and restored to all that which he had gotten by wrong Once God required offerings and sacrifices which men were vnwilling to giue because it was a deare seruice of God but now he saith that the heart is more than all burnt offerings and sacrifices Iacob loued Ioseph more than all his brethren so God loueth the heart more than all her fellowes this myte God will haue for all his benefites which we may best affoord him thy
infect it torment it condemne it Will a seruant reach the cup to a stranger when his Master cals for it Or will a man sell his coate if he haue no moe What doost thou reserue for God when thou hast giuen Sathan thy heart Christ hath promised to come and dwell with thee where shall he staie where shall he dine if the chamber be taken vp and the heart let foorth to another Thou art but a Tenant and yet thou takest his house ouer his head and placest in it whom thou wilt as if thou wert Landlord Canst thou possesse another mans goods but he will molest thee and trouble thee vntill he haue his owne and doost thou thinke to keepe that which is Gods and holde it in peace No hee will neuer suffer thee to rest but crie vpon thee daie and night as Moses vexed Pharaoh vntil he let the people goe so thou shalt bee distracted with feares and thoughts as one plague followed another vntill thou let thy heart goe that it may serue God for as if a man should pull out thy heart and take it from thee so greeuous is it to God to keep thy heart from him Therefore let all Sutors haue their answere that thy heart is married alreadie As Isaac answered Esau Iacob haue I blessed and he shalbe blessed so thou maist say God hath my heart and he shall haue it and them that craue it hereafter send them to Christ for it for it is not thine to giue if thou haue giuen it to God alreadie But take heede thy heart do not lye to thy selfe and say it is Gods when it is the worldes like Ieroboams Wife which woulde not seeme to bee Ieroboams Wife By this thou shalt knowe whether thou hast giuen it to him or no if the Heart be gone all will followe As the Sunne riseth first and then the beastes arise from their dennes the Fowles from their neastes and men from their beddes so when the Heart sets forwarde to God all the members will follow after it the tongue will praise him the foote will follow him the eare will attend him the eye will watch him the hand will serue him nothing will staie after the heart but euerie one goes like handmaydes after their mistresse this Christ verifieth saying make cleane within and all will bee cleane therefore the Publican did beat vpon his hart as though hee were angrie with it because it did not waken all the rest shewing that as the Father gaue vs all when hee gaue his son so we giue him all when wee giue our heartes This is the melodie which Paul speaketh of Ephes 5. 19. Make melodie in the Lord in your hearts shewing that there is a consort of all the members when the heart is in tune and that it soundes like a melodie in the eares of God and makes vs reioyce while wee serue him Wee haue example heereof in Christ which said it was meate and drinke vnto him to doo his fathers will and in Dauid which daunced to see the Arke and in the Israelites of whom it is saide that they reioyced when they offered from their heart vnto the Lord. Therefore Salomon pricking out the heart for God spake as though he would set out the pleasantest and fairest easiest way to serue him without any grudging or toyle or wearinesse touch but the first linke and all the rest will follow so set the heart a going and it is like the poize of a clocke which turnes all the wheeles one way such an Oyle is vpon the heart which makes al nimble and currant about it therfore it is almost as easie to speak well and doe well as to thinke well If the heart indite a good matter no maruel though the tongue be the Pen of a readie writer but if the hart be dull all is like a left hand so vnapt and vntoward that it cannot turne it selfe to any good Therfore Gods sutes haue so hard passage in mens counsailes iudgements and Parliaments because they doe not giue him their harts which should be the first offering of all if they woulde giue him their hearts before they sit downe to heare his cause they could not denie him anie thing that is for his honour though it were against their profit but as Christ saieth Not my will but thy will so they would say It is not our Kingdome but thy Kingdome it is not our Church but thy Church therefore not our will but thy will not our law but thy law not our discipline but thy discipline raigne in it and all that giue their hearts subscribe to this the rest say not thy wil but our wil not thy law but our law not thy discipline but our discipline because as the Apostle sayth They seeke their owne glorie and not Christs Phil. 2. 21. This hath bene the rub euer since Antichrist was first resisted Herode could not see how hee should be King if Christ should raigne therfore as the Image-makers cried and stormed when Images should goe downe alleadging that they liued by that craft so if you marke what kind of men they were which did preach and write and labour so hotly against religion it is they that were like to loose some of their dignities or their commodities by it The Scribes and Pharisies resisted Christ more than the people because hee denounced woe to them and misliked that they should bee called Rabbi how hard it is to follow Christ when he saith Leaue all nay if he bid vs leaue any thing for him though we should leaue our selues Matt. 16. 24. The tongue wil not praise because the heart doth not loue the eare doth not heare because the heart doth not minde the hand doth not giue because the heart doth not pitie the foote will not goe because the heart doth not stirre all staie vpon the heart like the Captaine that should giue the onset Thus to shew that hee deserueth all the Lord requireth that which bringeth all Secondly God requireth the Heart shewing that all the things of this worlde are not woorthie of it nor a peece of it nor a thought vnles it be to contemne them as Salomon thought of vanitie for if the heart be the Temple of God hee which giueth it to anie thing else committeth Sacriledge and breaketh that Commaundement Giue vnto GOD that which is Gods Matthewe 22. 21. Thirdly that all should consent so with the heart that wee should speake as if our heart did speake pray as if our heart did pray heare as if our heart did heare giue as if our heart did giue remit as if our heart did remit and counsell as if our heart did counsell as the Apostle sayth Doe all things heartely Col. 3. 23. which if we could keepe nothing that wee doe should trouble vs because nothing is troublesome but that which goeth against the heart Fourthly that wee should
this day but thus it standes God hath sent vnto vs for our hearts and wee answere him as the husbands of the vineyard when he sent for fruites or as Nabal answered Dauid when he sent for food Who is Dauid or who is the Lord that I should take my heart from pleasure and sin and giue it vnto him Thus we demurre vpon the cause when we should giue whether we should giue or no and aske the flesh and our lusts and our pleasures and if the diuell will not giue his assent then wee returne an excuse it is not mine to giue or if thou canst get the diuels good will I will not stand or let sinne and pleasure haue it for a while and when they haue done with it then God shall haue it Thus euery thing which should be thrown out hath a place in our heart and he which should bee receiued in can haue no roome there though hee would open the doores of heauen if we would open the doores of our hearts that the King of glorie might come in What shall become of those hearts when he which craues them now shall iudge them hereafter Then shall they stand like Esau and see them blessed like Iacob which gaue their hearts and crie themselues as hee did to his father Isaac Hast thou not reserued a blessing for vs What a heauie heart will it bee then when it may not ioy any longer here and the ioyes of Heauen are shut agaynst it and hee which desired it will not haue it because it comes like the foolish Virgins when the doores of mercie are shut Thus ye haue heard what God requires for all that hee hath giuen you and how all your seruices are lost vntill you bring it What shall I wish you now before my departure I wish you would giue all your hearts to God while I speake that yee might haue a Kingdome for them Send for your hearts where they are wandering one from the Banke another from the Tauerne another from the Shop another frō the Theaters call them home and giue them all vnto God and see how hee will welcome them as the Father imbraceth his Sonne If your hearts were with God durst the Diuell fetch them durst those sinnes come at them Euen as Dina was defloured when she strayed from home so is the heart when it straieth from God Therefore call the members together and let them fast like a quest of twelue men vntill they consent vppon lawe before anie moe Tearmes passe to giue God his right and let him take the heart which hee wooeth which hee would marrie which hee would endowe with all his goods and make it the heyre of the crowne When you pray let your heart pray when you heare let your heart heare when you giue let your heart giue whatsoeuer you doe set the heart to doe it and if it be not so perfect as it should bee yet it shalbe accepted for the friend that giues it Now if you cannot command your hearts to turne vnto God because the diuell pleades custome and the flesh will not agree to leaue her possessions then remember what Christ saith When ye giue almes let not your left hand know what the right hand doth so the flesh must not knowe what the spirite doth Thou must not make thy lusts of counsel but as Abraham when hee was bid to offer his sonne rose vp betime and left his wife at home and neuer made Sarah priuie lest she should stop him being more tender ouer her childe like women than the father is so thou must giue thy heart to God before the flesh heare of it for if Abigaile had consulted with Nabal whether she shuld haue supplied Dauid with victuals or no when he sent the miser would neuer haue giuen his consent which scolded so soone as he heard of it therefore she went alone and gaue that which hee asked and neuer tolde her husband what shee would doe lest hee should hinder her which sought her welfare and his too so wee should steale our harts from the world as the world stole them from vs and transport them to God when the flesh is a sleepe I haue but one daye more to teach you all that you must learne of me therefore I would holde you heere vntill you assent to giue all your hearts to God If ye giue them not now where haue I cast the seede and how haue ye heard all this yeare If ye will giue them now ye shall bee adopted this daye the sonnes of God and I shall leaue you in the bosome of Christ which will giue you heauen for your hearts The Lord Iesu graunt that my wordes bee not the sauour of death vnto my soule here but that you may goe in strength thereof through prosperitie and aduersitie till you heare that comfort from heauen Come ye blessed and receiue the inheritance prepared for you FINIS THE TRVE TRIAL OF THE SPIRITES To the Reader TWo things we are apt to forget Gods benefites and our sinnes for the first the Lord saith I haue loued you and they say Wherein hast thou loued vs For the second hee saith Ye haue despised me and they say Wherein haue we despised thee THE TRVE TRIAL OF THE SPIRITES 1. Thess 5. 19 c. 19 Quench not the spirit 20 Despise not prophecying 21 Trie all things and keepe that which is good 22 Abstaine from all appearance of euill AT the last time which I spake of these wordes In all things giue thanks Quench not the Spirit Touching the first I shewed you that it is an easier thing to obtaine of God than to bee thankfull to him for moe haue gone away speeders than haue gone away thankers Then how the wicked are beholding to God as well as the iust and therfore it is sayd that the Sunne doth shine vpon the iust and the vniust Then how Iacob came not so barely to Laban when he brought nothing with him but his staffe in his hand as man commeth into this worlde without strength or staffe to sustaine him which made the Apostle to aske What haue you which you haue not receiued Therefore to teach man to be thankfull vnto his maker hee was not made in Paradise the place of ioy and happines but being made out of Paradise hee was brought into Paradise to shew how all his ioy and happines came from God and not from nature that he might know where to bestow his thankes Therefore Dauid to perswade all men vnto thankfulnesse saith It is a good and pleasant thing to be thankfull If he had sayd no more but good all which loue goodnesse were bound to be thankful but when he saith not onely good but pleasant too all which loue pleasure are bounde to be thankfull and therefore as Peters mother in lawe so soone as Christ healed her of a feauer rose vp immediatly to
reasons do cry with Salomon Remember thy Creator in the dayes of thy youth This is the Kings commendation or greeting to the Colledge of youth But how should young men remember God when olde men forget him If Noah be drunke who shall rebuke Cham It is time to remember GOD in age or to forget him for euer Therefore as the Isralites gathered twice so much Manna the day before the Sabboath as they gathered any day before that because they might not gather vpō the Sabbaoth so the gray head which looketh euerie day for the last Sabbaoth when he shall rest in the graue should pray twice as much heare twice as much doo twice as much to prepare the sacrifice of his bodie soule readie and acceptable vnto GOD because the night is at hand when he cannot heare nor pray nor repent any more It is said the Diuel is very busie because his time is short but an old mans is shorter What haste should he make that must goe farther than the Mores than the Sunne in a yeare or a mouth or a weeke which the Saintes were going all their life Therefore if youth had neede of legges age had neede of wings to flie vnto God But as Christ saide The poore receiue the Gospell though the rich be more bound so we may say the yong men receiue the Gospel though the olde men haue more cause The yong men follow Christ the yong men heare the word the yong men sanctifie themselues the young men stande for the church the yong men beare the heate of this day olde Noah is drunke old Lot is sleepie olde Sampson hath lost his strength Once the yonger brother did steale the blessing from the elder now he hath got it againe as the malice of Esau shewes which persecutes him for it I speake it to their shame they that weare the furres and scarlets as though they were all wisedome and grauitie and holines euen to the skirtes may say as Zedechias said to Micaiah When did the spirit depart from me and goe to thee When did zeale depart from vs and goe to you They are so nouseled to the world and acquainted with sinne that it is too late now for the world to speake vnto them they may looke vpon the signes of wisdome and grauitie and holines when they see their long beards and gray heads side gownes and aske why is this bush hanged out and no wine within What meruaile then if they be not reuerenced but mockt and pointed at when Sem and Iaphet had need to come againe and couer their nakednesse What a shame was it to the Israelites when Christ saide by a Canaanite I haue not found so great faith in Israel So what a shame is it to the elders that Christ may saye againe I haue not found so great faith nor knowledge nor zeale in Masters and Fathers and Rulers as in seruants and children and prentises Which made an olde Father of this Citie say which now is with God that if there were any good to bee done in these dayes it is the yong men that must doe it for the olde men are out of date their courage stoopes like their shoulders their zeale is withered like their browes their faith staggereth like their feete and their religion is dead before them Bee assured of this that yee are come to that time which your selues set to repent and yet as though there were another age to repent after olde age for you spende olde age like youth as if you were appointed to die in your sinnes God hath chosen the weake things saith Paul 1. Cor. 1. so I may say God hath chosen the young things to doe his woorke as if the Lord had spoken to you in his wrath Fathers I will prouoke you by your children Masters I will prouoke you by your seruants as once hee threatned to prouoake the Iewes by the Gentiles Therefore be of good cheere yong Daniel yong Samuel yong Timothie though our aduersaries be as the Aramites yet there be mo with vs than against vs. Flesh blood could not ouercome flesh and blood but if you be sanctified it is the spirite which hath sanctified you for the diuell would not goe out vnles a stronger than the diuell had entred the house when you come to be richer and elder like Demas then take heed that ye doo not embrace the world as Demas did turne to that which ye condemne The vine would not leaue her grapes nor the oliue her fatnes nor the fig-tree her sweetnes to bee a King but the bramble did hee is not a vine nor an oliue nor a fig-tree but a bramble made for the fire which leaueth his righteousnes to become worse He which is of the Church will say with the Church I haue washed my feete how should I defile them again Let the dogge turne to his vomite and the swine to their walloing but hold thou on thy sacrifice like Abraham to the euening of thy life and a full measure shalbe measured vnto thee as thou hast measured thy selfe Vnto the which measure without measure the Lord Iesus bring vs. FINIS THE TRIAL OF THE RIGHTEOVS PSALM 34. 19. Many are the troubles of the righteous but the Lord deliuereth him out of all THe summe of this verse is as if he should say Let the Righteous looke for mo troubles than other likewise let thē hope for greter comforts than other for when they are well they shall bee eclipsed againe to shewe that their light was but borrowed and when they are eclipsed their light shall returne to shew their difference from them whom God hateth which fall from plague to plague as they runne from sinne to sinne This verse hath three partes for heere the righteous are the agents their condition troubles and the Lord their deliuerer so manie things fall out contrarie vnto our mindes euery day that hee which wanteth patience in this worlde is like a man which standeth trembling in the field without his armor because euerie one can strike him and hee can strike none so the least push of pain or losse or disgrace dooth trouble that man more which hath not the skill to suffer than twentie tryals can moue him which is armed with patience like a golden shield in his hand to breake the stroke of euerie crosse and saue the heart though the bodie suffer for while the heart is whole all is well A sound spirit saith Salomon will beare his infirmitie but a wounded spirit what can sustaine Pro. 19. 14. Therefore as the lid is made to open and shut to saue the eie so patience is set to keepe the soule and saue the heart whole to cheare the bodie againe Therefore if you marke when you can goe by an offence and take a little wrong and suffer a trouble quietly you haue a kinde of peace and ioy in your heart as if you had gotten a victorie and the more your patience is still the
they feasted together which sheweth how sweet and pleasant a thing it is for brethren to dwell together in vnitie Nowe you shall see what the olde man doth which was so commended in the 1. vers the storie saith that hee sent for his sonnes and sanctified them sacrificed for theÌ„ In which wordes the holy Ghost sheweth the patterne of an holy man and good father which kept the rule that God gaue vnto AbrahaÌ„ to bring vp his children in the feare of the Lord. Iob doth not as some which when they haue passed their bounds set all at randome and say with Cain in Gen. 4. My sinne is greater then can be forgiuen but he goeth to the remedie as the Iewes when they were stinged went to the brasen serpent Albeit my children haue not done their dueties in al poynts but offended in their feastings yet I am sure that God will haue mercie vpon them and vpon me if ye aske him forgiuenes Therefore he sent for his sonnes like a father and then hee taught them like a preacher to sanctifie them selues and then he offered sacrifice for them First we wil speake of the cause which moued Iob to sacrifice for his sonnes set downe in these words Iob thought It may be that my sonnes haue blasphemed God in their hearts He was glad good maÌ„ to see his children agree so wel together but he would haue them merry and sin not and therfore he puts them in mind euery day while they feasted to sanctifie themselues he condemneth not honest mirth and sober feasts to maintain amity and peace but being throughly acquainted with mans infirmitie this sheweth that he had obserued neuer any feasts so duely celebrated but some disorder or other hath crept in whereby God hath been dishonoured at his owne table either for superfluitie of meat or excesse of drinke or vnchast songs or corrupt speeches or wanton dancings or vnseemely daliances the diuel hath been stil at one end is lightly the master of the feast Therefore Iob thought with himselfe It may be that my sonnes haue committed some scape like other men I cannot tell they are but men it is easie to slip when occasion is readie though they thinke not to offend he had no apparant cause to suspect them and therefore he speakes in the doubting phrase It may bee that they haue sinned It is better to be feareful than too secure that which happeneth often in the like case he might well doubt of it though he had warned them before therefore his heart was not quiet but still this ranne in his minde all the while they feasted It may bee that my sonnes sinne How wary was Iob ouer himself which was so ielous ouer his sonnes least one sinne should slippe from them nay if ye marke he speaketh not of any open or grosse sinnes which he feared but he speaketh of a sinne in the thought It may bee that my sonnes haue blasphemed God in their hearts Blasphemie is properly in the mouth when a man speaks against God as Rabshakeh did but Iob had a further respect to a blasphemie of the heart counting euery sinister affection of the heart as it were a kind of blasphemie or petie treason Thus the penitent man doth aggrauate his sinnes and retch them as it were vpon the racke to make his small sinnes seeme great sinnes that he might beware as well of smal as great contrariwise the prophane and carnal minded man doth minâ—e and flatter and extenuate his sinnes as though they were no sins because they shuld not trouble him for this sinne which Iob calleth Blasphemie which is the highest name of sinne the Papists call but A veniall sinne that is but a sleight sinne because it is in the thought So Iob they differ in iudgement Now out of this speech of Iob It may bee that my sonnes haue sinned or it may bee that my selfe haue sinned which I may properly and rightly terme the ielousie of a holy man wherein Iob sheweth in what feare he stoode of his sonnes so long as their feasts lasted euen as a merchaunt doth till his shippe come home First wee may see this that the best thinges may soone be corrupted by the wickednesse of men such is our nature euer since Adam chose euil before good good hath bin turned into euill Gen. 3. Notwithstanding that our intent and meaning be good As for example when an husband loueth his wife or a father loueth his children these are good holy and commendable things yet there is no man can be found that doth loue his wife or his children with that euennesse as I may call it or iust proportion but that there is some oddes in the ballance when his affectioÌ„ is weighed which may craue pardon like the feasts of Iobs children If this oddes be in all our measures then it is no strange case that Iob thought with himselfe that his children might offend God in the thing that of it selfe of fendeth not Therefore it is good for a man so long as he liueth in this world to remember stil that he is among temptations and sits at a feast like Iobs children where he may soon take too much If the fish did know the hook the bird had seen the net though they haue but the vnderstanding of fishes and birds yet they would let the hooke alone and flie ouer the net and let the fouler whistle to himselfe so we must looke vpon our riches as we look vpon snares and behold our meats as we behold baites handle our pleasure as we handle Bees that is pick out the sting before we take the honie for in Gods giftes Sathan hath hid his snares and made Gods benefites his baits that as Adam said The womaÌ„ which thou hast giuen me tempted me to sin so they may say the riches or the honours or the liberty or the wife or the seruants or the children or the meates or the wit or the beauty which thou hast giuen me tempted me to sinne so many sinnes lie in wait for vs about our meats and drinks beds waies that vnles we watch pray and looke about vs at euery time it may be as Iob sayth that we may sinne in our doings or in our sayings or at least in our hearts as he thought of his sons Therefore no doubt but as Iob thought that his sonnes might offend in their feastings so hee taught them euen when they were feasting and when they sate at the table and when they dranke one to another to thinke oftentimes we may sin as our father tolde vs which brideled their mirth stopt many wordes at the doore euen when sin was at the tongues end you are not Iobs sonnes but you are come to be Iobs schollers therefore learne that which his children learned If a man did but carrie this watch-word with him whensoeuer he eateth or speaketh or bargaineth it would cut off a thousand idle words and wicked acts in one
the spirit but they which seeme to haue it For if Christ woulde take from them which haue as he giueth to them which haue hee woulde not say they which seeme to haue at his taking no more then he sayd it at his giuing So we haue a comfort in this terrour like the Honey which Sampson found in the Lions iawes for if God will take from none but them which seeme to haue then we neede not feare vnlesse we be hypocrites for the threatning is made to none but them which seeme Secondly this speech doth shewe that many haue that shew of holinesse which Paul speaketh of wherewith they would deceiue God and deceiue themselues you haue Pilate washing his hands in hypocrisie as well as you haue Dauid washing his hands in innocencie you haue the Sichemits with their circumcision as well as the Israelites with their circumcision you haue the Sadduces with their doctrine as well as the Apostles with their doctrine you haue the Pharisie with his prayer as well as the Publican with his prayer you haue the Pythonist-with her confession as well as Peter with his confession you haue the Exorcists with their Iesus as well as Paul with his Iesus you haue Sathan with his scripture as well as Christ with his scripture you haue Iudas with his kisse as well as Ionathan with his kisse you haue Caine with his sacrifice as well as Abel with his sacrifice you haue Esau with his teares as well as Marie with her teares you haue Achitophel with his wisedome as well as Salomon with his wisedome you haue Zedechia with his spirit as well as Eliah with his spirite you haue Iesabel with her fasts as well as Anna with her fasts you haue the harlot with her vowes as well as Iacob with his vowe Of all these this scripture is fulfilled That which they seemed to haue was taken from them This is the first note the verie shewe of goodnesse shall bee taken from them which haue not goodnesse it selfe lest men should content themselues with shewes and shadowes Christ saith That which he seemeth to haue shall be taken from him As if he should say take away his Talent and his napkin too that hee may not seeme to haue a Talent As Moses saith I will not leaue a hoofe behinde Thou shalt not seeme iust nor wise nor houest but I will make thee as naked to men as Adam was to me Euen as the Fig-tree because it had no fruit was spoyled of his leaues which shewed like fruit so they which haue made shipwracke of honestie shall make shipwracke of credite too Their name shall goe with a brand vpon it like Caine the murderer Achan the theefe Absolon the rebell Magus the sorcerer Iudas had for his title Iudas which betrayed the Lord Acts. 1. Ieroboam had for his title Ieroboam which made Israel to sinne Demas had for his title Demas which imbraced the world Marke how sinne doth persecute and vexe the sinner Indeede Demas had imbraced the worlde but hee would not haue all the worlde to knowe it but see first how God makes Paul to knowe it and after hee makes him to proclaime it that now Demas is not onely an hypocrite but knowne to be an hypocrite like a Rogue which is burned in the eare When Ieroboams wife came to the Prophet to enquire of her sonne she disguised her selfe because she would not bee knowne yet the Prophet knewe her for so soone as she knockt at the doore he called cometh Ieroboams wife so though men disguise themselues with sober countenances and holy speeches and honest cōpanie because they would not be knowne yet when GOD seeth an hypocrite he will pull his vizard from his face as Adam was stript of his figge leaues and shew the Anatomie of his hart as though his life were written in his forehead and he shal maruaile how men know that which he scarce though◠had been knowne to God Thus hee which hath made the daye can bring forth thy righteousnesse like the light hee which hath made the night can bring forth thy wickednesse like the darke Therefore Salomon saith The candle of the wicked shall be put out That is the least light that he hath shall be quenched Prou. 15. Thus you see how God will increase your gifts if you vse them and how hee will decrease them if you vse them not Now let vs pray that he will teach vs this vse that we may receiue his blessing FINIS The Magistrates Scripture Psalm 82. 6. 7. 6 I haue sayd ye are Gods and ye all are the children of the most highest 7 But ye shall dye as a man and ye Princes shall fall like others I May call this text The Magistrates Scripture Considering the state of Kings and gouernours howe much good they might doe how little they performe God becomes a remembrancer vnto them And first shewes what a high calling Princes and Rulers haue and then lest they should be proud of it and make their Magistracie a chaire of ease he turnes vpon them againe as though hee had another message vnto them and tels them that though they be aboue other yet they shall die like other and though they iudge here yet they shal be iudged hereafter and giue account of their Stewardship howe they haue gouerned as straight as their subiects how they haue obeyed A good Memorandum for all in authoritie so to deale in this kingdome that they lose not the Kingdome to come I haue said ye are Gods c. How can he cal them Gods which calles himselfe the onely God and saith There are no more Gods but hee Esa 44. 5. and 45. 21. I haue made thee Pharao his God saith God to Moses Exod. 7. 1. because he had giuen him power to speake vnto Pharao in his name and to execute his iudgements vpon him so hee calleth Magistrates Gods because hee hath giuen them power to speake to the people in his name and to execute his iudgements vpon them Out of this name Rulers may learne howe to gouerne and subiects how to obey As the inferiour Magistrates doe nothing but as the superiour Magistrate prescribeth so they which rule vnder God for God must rule by the prescript of God and doe nothing but as their conscience tels them that God would doe himselfe Therefore they which vse their power agaynst GOD which beare the person of GOD and execute the will of the Diuell which make lawes against Gods Law be enemies to his seruants are worse than Balaam which would not curse whome God blessed and so much as in them lyeth make God a lyar because they cannot so wel be called Gods as diuels such Gods goe to hell I haue sayd ye are Gods c. First this name enformes vs what kinde of Rulers and Magistrates we should choose those which excell all other men like Gods amongst men For a king should be a man after Gods owne heart like
Dauid as appeareth in the first booke of Samuel the thirteenth Chapter fourteenth verse As all those whom God set ouer his people in his mercy and not in his anger had some note of excellencie aboue the rest which God chose them by as it were the Magistrates marke the mildest man Numb 12. 3. or the wisest man 1. Reg. 4. 31. or the iustest man Heb. 7. 2. as though if all these had met in one the inquisition should haue staied there and all giue place to him but our vertues are so singled that he which was called the mildest is not called the wisest and hee which was called the wisest is not called the iustest as though God found some defect in his owne election For when hee chose one milde another wise another iust he shewed that hee would haue one which is milde and wise and iust like himselfe that is as I may say a man made euen in print As Paul biddeth to choose widdowes which were widdowes indeed 1. Tim. 5. 3. so we should choose Magistrates which are Magistrates indeed that is such as seem to be sent of God for that purpose as Pharaoh chose Ioseph because he was the fittest in all the Land Gen. 41. 38. Elisha thought that the single spirite was not enough but required that the spirite of Eliah might be doubled vpon him because he was a Prophet which should teach others so we should picke out them which haue a double spirit to be Magistrates because they must gouerne others as God picketh foorth Iosua in Moses roome hee might haue chosen many out of all Israel which had the spirite of widome but he chose Iosua of whom he sayth that hee was full of the spirite of wisedome Deut. 24. 9. shewing that if one bee better than another he should be chosen before the rest because the best haue said Send another Exod. 4. 14. as though none were fit but for want of Angels we are faine to make Magistrates of men Therefore as Samuel went ouer all the sonnes of Ishai to annoint a successour to Saul and put back one after another which thought themselues fit yet there was but one amongst them which pleased God and the Prophet could scarce discerne him so necessarie it is that this choyce bee committed to none but to the godly because he which would haue chosen the best yet liked another before him Therefore there was such a scrutinie amongst the tribes to finde out the man whom God had chosen as Iethro taught Moses to cull out of all the people those which had best courage and feared God and dealt truly and hated couetousnes Therefore a wicked man may not supply the place of God as the Scribes and Pharisies sate in Moses Chaire but as it is said of Iudas Let another take his place so let better take their place for they which are called Gods must be like God If all should be holy as he is holy how much more should they be pure as he is pure wise as he is wise iust as he is iust which beare his name which supplie his person and guide the world vnto good or euill If the race should be to the swift and the battell to the strong then as Saul did exceed all the men of Israel from the shoulders vpward so he which commaunds others should exceede other in giftes of grace that they may know him from the rest and say this is hee for he exceedes the rest in vertue as Saul did in stature like the King of Bees which is fairest of all the hiue Therefore if Pharao would let none but Ioseph gouerne Egypt Pharao shall rise vp against those Kings which care not whom they place ouer their people imitating Rehoboam which made them his companions whome he should haue expelled from his Court 1. King 12. 8. Secondly this extolleth the calling of Magistrates As Iacob honored Iosephs children when he said they should bee called after his name so God honoureth the Magistrates when he giues them his owne name calling them Gods as though there were a kinde of Godhead in them These things pertayne to the wise and they themselues do not alwayes see it yet he which hath a spirituall eye and carries the patterne of GOD in his hart may see another like nesse of God in Magistrates than in common persons As the builders of the Temple had a speciall wisedome and spirit which God gaue them for that worke which they were chosen too so when Samuel had anoynted Dauid hee saith that the spirite of the Lord came vppon Dauid from that day forward as though hee had anoeher spirite after than he had before There is difference betweene Kings inferior Magistrates for the Prince is like a great Image of God the Magistrates are like little Images of God appoynted to rule for God to make lawes for God to reward for GOD to punish for God to speak for God to fight for God to reforme for God and therefore their Battelles are called the Lordes battailes and their Iudgements the Lordes Iudgements and their Throne the Lords Throne and the Kings themselues his Kings to shewe that they are all for God like his hands by some he reacheth mercy by some iustice by some peace by some counsel as Christ distributed the loaues and the fishes by the hands of his Disciples This God requires of all when he cals them Gods to rule as he would rule iudge as he would iudge correct as he would correct reward as hee would reward because it is said that they are instead of the Lord Godâ— that is to doe as he would doo as a Scholler writes by a Copie This is a good studie for Magistrates in all their iudgementes to consider what GOD would doo because they are in steede of God I rule for God I speake for God I iudge for God I reward for God I correct for God then as hee woulde doo and determine so must be my sentence As we should thinke how Christ prayed before we pray and how hee spake before we speake because his actions are our instructions so they should thinke how Christ would iudge before they iudge because Gods lawe is appoynted for their lawe Such a thought must needes leuel the way before them put them in mind of a good iust holy iudgement because God is good iust and holy Thirdly they are called Gods to teach them how they should gouerne Howsoeuer other care for the glory of God the performance of his will the reformation of his Church Princes and Rulers which are Gods themselues are to doe the businesse of God as their owne busines because they are Gods Gods busines is their busines Gods Lawe is their Lawe Gods honour is their honour When the King or Iudge or Magistrate doth seek the Kingdome and glorie of God he should thinke he seeketh his owne