commendable duty and very necessary to stand in the wayes of godlinesse and truth and to hearken after the same yet to stand in the wayes of sinners of superstitious and seditious and Idolatrous persons which weaue Spiders webbes nay which sit vpon Cockatrice egges it is not safe Therefore our Prophet doth wisely and necessarily adde in the second place That wee See or looke about vs. For as the mother of the ouer-hardy doth neuer want woe no more doth the rash hasty The blind man swalloweth many a Fly taketh hold of a Scorpion in stead of a Fish yea falleth in the ditch groapeth and stumbleth at noone-day Our eyes are therefore compared to the Sentinell or Watch-men of a City or Campe that forewarneth the body of danger approaching and biddeth it beware Now the Eye is not more needfull to the body for the direction thereof against stumbling and falls then Prudence and circumspection is to the Soule against error in iudgement and crookednesse in will and affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vnderstanding that is the eye and the eare too as Clemens Alexandrinus citeth out of an old writer And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vnderstanding and a good mind and much fore-cast is the high-way to happinesse said Demosthenes against Aristogiton Therefore Saint Paul chargeth vs to walke circumspectly not as vnwise but as wise And our Sauiour Be wise as Serpents The Serpent is very quicke-sighted tam cernis acutum quà m aut Aquila aut Serpens Epidaurius and therefore he is called Draco of seeing So we must beware that we be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as cannot see a farre off as Saint Peter speaketh but must anoint our eyes with eye-salue as Saint Iohn biddeth that so we may discerne things that differ light from darkenesse truth from error the sweet bread of sincerity and truth from the leauen of the old and new Pharises yea that we may be able to ken a farre off the sleights of Satan and his cogging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is one property that we must learne if we will be wise as Serpents we must espy the frauds of deceiuers a farre off Praesens sit longè insidias praesaga mali mens Secondly the Serpent stoppeth his eare against the charmer and will not be gotten out of his hole And so if many among vs had turned the deafe eare vnto Inchanters who laboured first to withdraw them from loue to the truth and then from loyalty to the Prince many worshipfull houses had continued vntill this day which now wee see ouerthrowne Demosthenes would needs be gazing vpon Harpalus his plate was he not corrupted thereby The sonnes of God would needs be staring vpon the daughters of men did they not beget Gyants vpon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by looking comes liking you know the Prouerb This I speake onely for the simpler sort that they cast not their eyes vpon euery pelting Pedlers ware lest they be coozened by them lest they lay out their money and not for meat and their siluer for that which will not profit as the Prophet Esay speakes They that haue knowne the Scriptures from their youth as Timothy did and are rooted and grounded in the truth there is no danger for them to conferre with deceiuers for greater is He that is in them then he that is in the world Therefore I speake not to such as haue their Antidot or preseruatiue in their bosome A third property of the Serpent is remembred by Augustine and Ambrose too and that is this That he is wont Totum corpus pâ—o capite fertentibus obijcere To seeke to saue his head whatsoeuer becommeth of the rest of his body so wee must be sure to hold the Head Christ his Gospell to be our Loadestone his merits to be the Anker of our hope his obedience to be our satisfaction his death to be our life howsoeuer for other matters they seeke to carry vs about with euery blast of vaine doctrine This is one thing that we are admonished of in that we are called vpon to See Another thing we are put in mind of and that is this namely that we stirre vp the holy Ghost that is in vs and that we doe not despaire by the helpe thereof to distinguish betweene a right course and a wrong For surely if there were not some thing in vs I doe not say of vs that are enlightned by Gods grace haue tasted of the good gifts of God some ability of discerning I say the Prophet would neuer haue commanded vs to lift vp our eyes or to cast our eyes about to See For is a blind man called to iudge of colours or a lame man to try masteries I know I know that without Christ we can doe nothing nâ— man can say that Iesus is the Lord but by the holy Ghost And We are not sufficient of our selues to thinke a good thought as of our selues but all our sufficiency is of God But these places are not against my purpose Bel. for I speake not a word for pride that any man should say as Nabuchadnezzar said Is not this great Babel that I haue built by the might of my power and for the honâ—ur of my Maiesty Are not we wise are not we intelligent are not we sharp-sighted No but against heedlesnes imprudence that we be not wanting to our selues that we quench not the Spirit Know ye not that the Spirit of God dwelleth in you except you be Reprobates Now where the Spirit of God is there is light there is the searching of Gods secrets there the secret of the Lord is made knowne to them that feare him Who euer was enlightned by him slept in death Who euer sought him in humility and faith and was denyed him He that commeth to be cleansed God will ioyne himselfe vnto him the Iewish Doctors haue such a speech When the Eunuch vsed his eyes in reading the Prophet Isaiah Philip was commanded by the Spirit of the Lord to ioyne himselfe vnto his Chariot For albeit God worketh in vs both the will and the deed of his good pleasure as Saint Paul saith yet he will not saue a man against his will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by force as Nazianzen speakes And sure it is that hee that hath giuen vs reason and vnderstanding and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not giuen vs these Talents in vaine but that we should labour by all meanes by ardent inuocating of the Name of God by crauing the assistance of his Spirit by Spirituall exercises and meditations to increase them to sharpen them to direct them For to him that hath shall be giuen and he shall haue aboundance and God will not be weary of giuing till thou be weary of asking A graine of mustard-seed at the first is the least of all seeds but what groweth it vnto afterwards Into so great branches that the fowles
in matter of doubt as euery good mans should doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards the better sense Which property because I finde it so much commended in the writings of the wise and learned as an vndoubted token of a good man I could not passe ouer vnremembred Vt quisque est vir optimus ita difficillime esse alios improbos suspicatur saith the Romane Orator Tully that Father or founder of Eloquence as Pliny calls him And not much different is that saying of the Greeke Diuine Gregory Nazianzen which he oftentimes repeates in other parts of his writings with some alteration in terme and phrase of speech onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee that is least iealous of euill in others is freest from it himselfe So then as true gold is discerned from counterfet mettals by touching or rubbing of it vpon the stone as Saint Basil some-where notes and as the Elect child of God is distinguished from the bastard cast-away by his vnfained loue to the brethren as Saint Iohn speakes and the true Disciples from the false and fained by the mutuall loue they beare each to other as our Sauiour deliuers it In like manner may we conclude from this excellent and so much commended quality engrauen and stamped by the finger of God in the heart of this worthy Prelat to wit Charity the Queene of Vertues as one calls it the life of Vertues as another that he was no other then a liuely fruitfull plant in Gods Vineyard a true Disciple one that had rightly learned Christ whom God had made a great example of vertue in this declining age to be admired easier then imitated But his Piety it must not be forgotten His care of Gods true worship and zeale vnto his house which he euer loued it is and will be remembred with much honour to his Name It was his ioy to see a company of well-deuoted people to meete together to praise God and to that end did not onely continue a Lecture begunne in his Predecessors time to be read in the Cathedrall weekely on the Tuesday by the grauest Orthodox and conformable Preachers within his Dioeces from the time of his entrance into that See till he died being full twelue yeeres and vpwards but did vsually present himselfe in the Assembly at Diuine prayers and Sermons both on the Sabbath and Lecture dayes if vrgency of occasions hindred not And herein as his Piety and Zeale is set forth vnto vs so likewise his Wisedome too Priuate deuotions are good commended in the holy Scripture yea and commanded too but publike are preferred Dauid professed that he would call vpon God Euening Morning and at Noone-day and praise him alwayes but amongst the people in the house of the Lord it reioyced him much to doe it Psalme 122. and mourned in his restraint Psalme 42. Now what is it that worketh vnanimity in affection and maketh it sure and strong as death doth not vniformity in Religion Certainely there is nothing that tyes the hearts of the people so close vnto their guides and Gouernours and maketh them so faithfull each to other as a ioint harmony and consent therein It knitteth soules together as it is said of Ionathan and Dauid 1. Sam. 18. Yea and causeth one soule in a manner to beare two bodies as Gregory Nazianzen spake of himselfe and Saint Basil and before him Minutius Felix of himselfe and his Octauius This the wise Greeke Orator Isocrates well knowing doth in his Paraenesis to Demonicus earnestly exhort and perswade him to worship the Diuine Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes but chiefely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the people Publicke worship freeth from suspition when priuacy therein the other being neglected oft-times occasioneth iealousie of superstition When Xenophon would proue to the Athenians that Socrates had not brought in any strange gods or new fashions in Religion amongst them for which he was accused thâ— Argumâ—nt of defence for him was this that he did sacrifice vpon the common Altars of the Citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith Xenophon Now herein I say did Piety and Prudence manifest themselues in this Worthy they met together and kissed each other as the Psalmist speakes of Righteousnesse and Peace He delighted inthe Assembly of the Saints and in the place where Gods honour dwells and would be there and thus he gained by it from men a reuerend esteeme He was honoured and beloued of all sorts And God I doubt not in Christ after whom he longed euen to his last gaspe hath giuen him to finde the fruit of his holinesse in the fruition of that blessed presence where is nothing but fulnesse of ioy for euer-more Touching the things of the world he carried himselfe as though he looked not after them nor cared for them neuer seeking for as I haue credibly heard any preferment that he had before it was by Gods Prouidence cast vpon him But this I can truly report and from his owne mouth too who was not wont to speake otherwise then became the seruant of God that the Bishopricke of Gloucester was conferred vpon him vnsought for and vnlookt for at the suit of the most Reuerend Father the Lord Archbishop of Canterburie his Grace that now is So that what Nazianzen spake of Saint Basil so long agoe may be verified of him He pursued not honour but honour pursued him And now for his sufficiency in learning as therein I suppose he was inferior to none either for knowledge in Diuinity or skill in the Easterne Tongues so ioyning to the height of his knowledge the humility of his minde for my part I must confesse that I neuer knew or heard of his match Ofhis exactnesse in those languages this may be a sufficient testimony that he was thought worthy by his Maiesty of blessed memory to be called vnto the Great worke of the last Translation of our English Bible wherin he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to make vp a number or to be met withall at euery turne but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chiefe one a workeman that needed not to be ashamed as the Apostle speakes He began with the first and was the last man of the Translators in the worke For after the taske of translation was finished by the whole number set apart and designed to that businesse being some few aboue forty it was reuised by a dozen selected ones of them and at length referred to the finall examination of the learned Bishop of Winchester that then was Doctor Bilson and of this Reuerend Bishop Doctor Smith viri eximij ab initio in toto hoc opere versatissimi as the History of the Synod of Dort expresseth him who happily concluded that worthy Labour Which being so ended for perfecting of the whole worke as now it is he was commanded to write a Preface and so he did in the name of all the Translators
mind to be expressed or at the least shadowed by the apparell of the body and the getting or possessing of these qualities to the attiring or adorning of the same You know what Saint Peter saith Decke your selues with lowlinesse knit it vnto yâ—u make it your girdles as it were And Saint Paul to the Galatians As many as are baptized haue put on Christ. And to the Romanes Put yee on the Lord Iesus make him your bearing-cloth as it were So to the Ephesians Cast off conceâ—ning the conuersation in times past the old man c. and put ye on the new man make him your inwaâ—d garment So to the Colossians As Elect of God holy and beloued put on the Bowels of mercies gentlenesse humblenesse of mind meekenesse long suffering make them your outward garment Many such places may be found in the new Testament For the old let one be in stead of all Let not mercy and truth forsake thee bind them on thy necke make them thy chaine and write them vpon the Table of thine hea t make them thy Tablet I will trouble you with no more Citations Now this and the like kinde of phrasing may be thought to be vsed by the holy Ghost for two causes First because wee are dull of vnderstanding and cannot conceiue of spirituall matters but by carnall descriptions secondly because he would draw vs away from that which is viler to that which is more precious from that which is pleasing to our senses to that which is profitable to our soules Further this phrasing our Sauiour and his seruants may be obserued to haue vsed in others matters besides apparell Doe you tell me that my mother and my brethren would speake with me Hee that doth the will of my Father in heauen the same is my brother sister and mother He doth not deny his carnall kindred but preferreth the Spirituall So in Saint Iohn Doe ye aske me who hath brought me meat My meate is to doe the will â—f him that sent me So againe Doe yee bragge that ye are Free-men and were neuer seruants to any If the Sonne hath set y u free then are yâ—u free indeed but if yee commit sinne then are yee the seruants of sinne So the Apostle will ye know what is the riches to be accounted of Godlinesse is great riches if a man be content with that he hath c. Would yee know what Sacrifices be best To doe good and to distribute forget not for with such Sacrifices God is well pleased So Bernard Would you know where be my merits My merit is the mercy of the Lord while hee is not voyd of mercy I am not voyd of merit So Chrysostome Would you know what 's the best fast To fast from sinne So Prosper The best keeping of Holy-dayes is to feriat from dead workes Yea out of the Church you shall find this figure and phrasing to be vsed Where are your children Epaminondas My children are my victories said he and namely that gottâ—n at Leuctra they will perpetuate my name Who is the best Patriot The best Carthaginian Hostem qui feriet mihi eâ—iâ— Carthaginiensis What 's the bâ—st Diuination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The best Diuination is to fight fâ—r ones Country Who is the most Capitall Enemy What the Noblest Conquest To conquer ones affections that the greatest Conquest and sensuality the deadliest enemy So what 's the best Fortresse A good Conscience What true Nobility Vertue To returne to the faithfull Nazianzâ—n hath a good speech to our purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Shame-fastnesse is a faire flowre in a Maidens garland Palenesse that is a great ornament Vertues they be the brauest platting of the haire Thus he and Tertullian before him Vestite vos Serico probitatis c. Put on the Silke of honesty thâ—â—iffiny as it were of Sanctimony and the purple of Chastity Taliter pigmâ—ntatae Dâ—um habebiâ—â—s amatorâ—m If you trimme your selues thus nay if you paint your selues with this kind of painting you shall haue God himselfe your Louer By this time I know you are more then satisfied that â—ob in saying he did put on Iustice made it his garment did speake no strange thing but that which many both of the Church out of the Church haue spoken And this to drawe vs from that which is too much â—steemed to that which ought onely or chiefely to be esteemed Certainely gold and siluer and purple and scarlet and the like and garments and ornaments made of the same are not of themselues common or vncleane Euery creature of God is good saith Saint Paul And euery Ordinance of man not repugnant to the Ordinance of God is obediently to bee yelded vnto saith St. Peter Both Riches and Honour come of thee O Lord c. and it is in thy hand to make great and to giue strength 2. Chron. 29. And He that hath set some aboue their brethren in dignity for the maintenance of peace and order hath prouided for such more costly ornaments and habiliments for the better distinguishing of them from others Esau the elder brother had fairer clothes then Iaaâ—ob the younger Gen. 27. And Ioseph being promoted by Pharaoh was not scrupulous to weare a Ring of gold and a chaine of gold and Silke or fiue Linnen Gen. 41. No more was Daniel scrupulous to be clothed in purple being aduanced by Belshashar Dan. 5. No more Morâ—ecat to be brauely mounted and gorgeously apparelled by the appointment of Ahashuerus as it is in the Booke of Esther Nothing that entereth into the belâ—y defileth a man if his heart be cleane So nothing that is put on the backe if his heart be humble Howbeit as one may be a glutton and highly offend the Maiestie of God iâ— he feed aboue the measure of moderation though meates of themselues be things indifferent So let a man prate neuer so much that his heart is vpright that he is not high-minded and hath no proud lookes yet if hee weare apparell beyond the compasse of his calling or other then Law doth allow he lyeth and speaketh not the truth but maketh himselfe a grieuous transgressor Meates for the belly and the belly for meates saith the Apostle And so apparell for the backe and the backe for apparell and God shall destroy both the one and the other True yet as he that weaâ—eth should not despise him that weareth not So he that weareth not should not iudge him that weareth for God hath called vs in peace This I speake not to giue way to braueing and flaunting the speciall sinne of this age for the which the Land mourneth and fadeth and seemeth to be pressed downe with it as a Cart is pressed that is full of sheaues as the Scripture speaketh or to excuse them that offend that way By no meanes but to remoue superstition
of Sentence against the faulty but this is their comfort and exceeding great content if they can say with Pericles that they neuer caused any to weare a mourning gowne or rather if they can say with Saint Paul This is our reioycing euen the testimony of our consciences that in godly purenesse wee haue had our conuersation in the world And with Saint Paul againe That they are pure from the blood of all men I meane that they shed no innocent blood And lastly with Samuel whose Oxe haue I taken c Whom haue I hurt or of whose hand haue I receiued any bribe to blind mine eyes withall c This is a Robe that will better grace and adorne them then any Scarlet and be more cordiall to their inwards then any Bâ—zar-stone and more comfortable and warme to their stomackes then any stomacher of Swans skinne or whatsoeuer is most warme and comfortable But I haue beene too tedious The Lord make that which hath beene spoken profitable vnto vs for his Sonne Christs sake To whom with the Father and the holy Ghost be all honor and glory for euer and euer Amen A SERMON VPON THE SIXTH OF IEREMY THE EIGHTH SERMON IEREMY 6. verse 16. Thus saith the Lord Stand yee in the wayes and see and aske for the old pathes where is the good way and walke therein and yee shall find rest for your soules WERE they confounded saith Ieremy in the Verse immediatly going before when they committed abomination No they were not abashed at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither knew they shame or to be ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hiphil taken passiuely as many times it is therefore shall they fall among them that fall in the time that I visit them they shall be made to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast downe saith the Lord. In which words the Prophet sheweth both the hidiousnesse and transcendent greatnesse of the sinnes of the Iewes as also the fountaine and well-spring thereof It is a bitter thing and wicked to depart from the Lord by any kind of transgression either against the first Table or against the second But now when a man hath done euill to blesse himselfe as it were and to say in his heart that no euill shall happen vnto him for the same to harden his face like the Adamant and to be touched with no remorse or shame no remorse inwardly no shame outwardly not to blush for the matter nor to seeke as much as Figge-leaues to couer his nakednesse This argueth both the height of presumption and the depth of iniquity and villany and this is that which maketh sinne to be aboue measure sinfull and hatefull Well this was their desperate malady and the fearefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Paroxysm thereof What was the cause for me thinks the Prophet proceedeth after the manner of Physicians from the disease to the Symptomes from the Syptomes to the causes from the causes to the remedies They knew not shame The light of Nature that was in them they had for the greatest part extinguished by their custome of sinning And as for others that should reforme and reclaime them by setting before them the things that they had done and by thundring forth Gods Iudgements and plagues against them for holding the truth in vnrighteousnesse such I say as should doe this great worke of the Lord seriously and sincerely they wanted Thus the people perished for want of knowledge for want of knowledge of their sinne and shame and in this forlorne estate the Iewes are described to be in the verse before my Text. In my Text is set downe the last thing that Physicians doe and is most acceptable to the Patients namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner and medicine for cure that should remoue the disease and bring health to the Patient in the words which I haue read vnto you Stand vpon or neere the wayes and aske for the old pathes or euerlasting pathes where is the goodway and goe therein and find rest for your soules As if he said One of the greatest causes of your shamefull and shamelesse carriage both towards God and towards man at the leastwise one of the greatest matters that you can pretend for your excuse is ignorance or want of knowledge of the will of God that you doe not know the Royall Lawe that your Leuites teach you not Gods Iudgements and Lawes that the Priests rebuke not in the gate that the Prophets sooth you in your sinnes healing the wound of the daughter of Gods people with soft words c. But how The Lord hath spoken nothing in secret neither is his Word darkenesse neither are you so blind that you need alwayes to be led by the hand Why then doe you not take Gods Booke into your hand and there search for the right way for the good will of God and acceptable and perfect Why doe you not learne at the length to be your owne caruers or if that place be so difficult that you cannot vnderstand it why doe you not consult the more learned them that haue their wits exercised and acquainted with the Word of God that so you may finde satisfaction and rest for your soules This know for a surety that the old way that which was at the first chalked out by God himselfe in Mount Sinai and after laid open by Moses the man of God and the Prophets sithence which spake and wrote as they were moued by the holy Ghost that is the Good way and the straight way neither is there straightnesse or goodnesse in any other This I take to be the true coherence of the words of my Text with the former verse and also the naturall meaning of them wherein note with me three things 1. A perswasion consisting of diuers branches Stand vpon the wayes this is one See this is another Aske for the old way this is the third 2. A correction or limitation Aske not simply for the old way for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that may be called old in comparison which in comparison of old truth is but new but for the good old way and be bold to walke therein 3. And lastly a motiue or reason drawne ab vtili You shall find rest for your soules that is you shall be sure to find it Touching the first When the Prophet saith Stand neere the wayes or vpon the wayes he meeteth with and striketh at two vices too frequent and vsuall in all ages Epicurisme and Superstition Many there be that make no reckoning of Religion which end goeth forward nay whether they know any thing of it or no. Who is the Lord say they that we should serue him and what profit in learning his wayes doe wee not see that all things fall out alike to the ignorant and to the learned to him that sacrificeth and to him that sacrificeth n t c wherefore then should we weary our selues in vaine to search and sift what is
wrong yea they must be able to put a wise difference betweene the great things of the Law as Righteousnesse Mercy and Iudgement and the lighter things of humane obseruation which perish with the vse or abuse If Iephthah had knowne and considered what things might lawfully be vowed and how farre vowes do binde he would not haue immolated his owne daughter If Saul had knowne and considered what is written in the Law Yee shall not doe what seemeth good to your selues but what I command you that you shall doe you shall turne neither to the right hand nor to the left he had not forfeited his Kingdome If Vzziah had knowne and considered that none but the sonnes of Aaron were to approach to the Altar of the Lord and there to burne incense he had not beene smitten with the leprosie To be short If those Kings of Iuda and Israel that built high places and sacrificed vnder euery greene tree had knowne and considered that Hierusalem was the place whither they should haue brought their oblations being the place that God appointed to put his name there they had not been so bitterly inueighed against nor so fearefully threatned by the Prophets as they were To conclude If the Machabees had beene wise and knowne what that meaneth I will haue mercy and not sacrifice that which was the kernell of the ceremony from the beginning how-soeuer the shell was not so cracked and opened in former time as it was by our Sauiour the Sabbath was made for man not man for the Sabbath they would not haue suffred themselues to bo knocked downe like Oxen in the Shambles or to be led as sheepe to the slaughter but would haue stood vpon their gard and vpon their defence euen vpon the Sabbath day On the other side Dauid was not afraide to eate of the Shew-bread which was appointed onely for the Priests Dauid was wise and knew that Necessity ouer-ruleth Ceremony So Salomon was not afraid to command Ioab to be slaine euen in the Tabernacle of the Lord although he caught hold of the hornes of the Altar Salomon was wise and knew that there was no Sanctuary for murder So briefely Hezechiah was not scrupulous to goe forward with the celebrating of the Passeouer though there were some present that had not beene cleansed after the purification of the Sanctuary Hezechiah was wise and knew that there was a maine difference betweene those things which God commanded principaliter and those things which he commanded consequentia as Iraeneus saith Thus knowledge of Gods matters cleareth the vnderstanding chaseth away superstition sheweth the more excellent way and bringeth a King to glory Looke what the light is to the eye the eye to the head the head nay the soule of a man to his body the same is wisedome to the soule of a King It filleth him with grace in beleeuing it giueth light to his mind reformeth his will sanctifieth his affections snubbeth and crosseth all vnlawfull designes In crosses it maketh him patient in dangers vndaunted in prosperity moderate in what estate soeuer he be content On the contrary side where this knowledge is wanting there the Sunne goeth downe at noone-day there the light that is in them is turned into darkenesse and how great is the darkenesse They are not so much to be tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pore-blind which are Saint Peters words but are stricken with grosse darkenesse and blindnesse like the Sodomites they stumble at the threshold nay they doe in Montes impingere as Augustin speaketh and are as ready to enter into the gates of their enemies as of their friends like the Assyrians The Grecians talke of the great helpe that a certaine great Commander had from Philosophy for the quieting of his owne mind and of those that were about him in the time of an Eclipse by shewing by a familiar example the reason thereof So the Romans tell of the great satisfaction that was giuen to their Army in Macedony when one Sulpitius Gallus skilfull in Astronomy fore-told them of an Eclipse before it hapned This was some-what I grant to be heaued vp as it were by the hand of naturall reason to the obseruing of Gods vniforme power and prouidence in causing the Planets to keepe their courses in their Spheares and the reuolutions of the heauens to be certaine and ordinary but yet in respect of the good that is reaped by Diuinity I meane by the knowledge of Gods will in his Word it is but as sounding brasse or as a tinkling Cymball For light it is but as the light of a rush candle to the light of a great burning Torch as Clemens Alexandrinus saith For profit as drosse is to siluer or the chaâ—le is to the wheat as the Prophet speaketh Princes therefore are to haue their hearts stablished by faith and therefore first they must be stored and furnished with the Word of God it must dwell in them plentâ—ously they must be exercised and skilfull in the same so shall they be sufficiently prepared and furnished to euery good worke so shall they be sufficiently armed against error and heresie There haue beene since Christs time many corruptions and deprauations of the truth in the Church of God it is confessed and it cannot be denyed but a great part of them either sprang originally or was much increased through want of wisedome and knowledge in the chiefe Gouernours What maruell if the Mystery of iniquity which began to worke in the time of the Apostles grew to such a head and strength euen in Constantines time or shortly after when that shall be allowed for a good collection out of these words Ye are Gods therefore the Church of Rome hath a speciall priuiledge neither to be looked into for their liues nor to be quâ—stioned for their doctrine So what maruell if the Imperiall dignity did decay and sinke as fast as the Papall did swell and pearke vp as Otho Frisingensis doeth obserue nay the rising of the one was the ruine of the other as wisemen men know When Kings and Princes doe suffer themselues to be gulled with the sweet words of Peter and Paul and of the Church and especially with those words Math. 16. touching the Rocke and Iohn 21. touching the Feeding of Christs Sheepe by these words I say fouly mistaken to be stripped of their Regalities and to cast downe their Crownes not before the Lambe but before the Beast Whereas the former place touching the Rocke viz. Vpon this Rocke will I build my Church containeth a promise common to all the faithfull as the most ancient and learned Fathers doe agree and the latter place touching the Feeding of Christs Sheepe and Lambes containeth a duty belonging to all true Pastors as not onely Saint Paul in the Acts but also Saint Peter himselfe by whom they would make their claime doe most plainely shew I might thus run ouer most points in
it was cruell but added moreouer Into their secret let not my soule come my glory be not thou ioyned with their assembly he meant that by his good will he would haue no commerce with them but would shunne and abhorre them as noysome beasts or serpents And so Brethren doe not ye thinke that ye haue done your duty when ye haue cryed out vpon Saul saying What a cankered wretch was he c But be you ware that you doe not imitate his euill deeds lest ye be made partakers of his plagues He was very enuious as ye heard euen now he was very vnthankefull as you partly heard before for both these he is girded at by Abigail in my Text as I thinke good now further to declare vnto you Yet a man is risen to pursue thee c. As if he said Notwithstanding thou wast his Musician and delightedst him with thy Harpy nay his Physician and easedst him in his mad fits when an euill spirit sent of God vexed him Yet he is risen vp to persecute thee c. Notwithstanding thou didst put thy life in thine hand and encountredst the Philistine and destroyedst him deliuering thereby Saul from a great deale of feare and Israel from a great deale of shame yet hee is risen vp againe against thee c. notwithstanding thou didst marry his owne daughter and instead of receiuing Dowry from him didst pay him as it were for a Dowry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred fore-skinnes of the Philistines yet he is risen vp against thee c. Lastly Notwithstanding thou didst that that few others would haue done namely to spare him when thou hadst him at an aduantage and mightest haue nayled him to the ground and so gotten present possession of a Kingdome yet he is risen vp against thee c. Thus she amplifieth or aggrauateth the offence by the worthinesse of the person against whom it was committed so doth she also by the vnworthinesse of the person offending A man is risen vp She doth not say Geber for that may signifie a strange man nor yet Ish for that may signifie a worthy man Benei-Ish worthy men extraordinary men but Adam an ordinary man a naturall man one that is of the earth that is earthly-minded and appointed and wilt thou feare such a one But why did she not say that the King was risen vp against him did she not take Saul for King any longer now he was become a Tyrant and persecuted the faithfull Yes no doubt for the Iesuites were not then borne nor their doctrine broached to wit that subiects may lawfully take armes against their Prince as soone as they become Tyrants and enemies to the faith in the language of the man of Rome This is not that fire that Christ saith he came to cast vpon the earth the fire of teaching the truth the fire of rebuking sinne the fire of conuicting errors the fire of the Spirit that worketh all in all but this is that fire that Saint Iames speaketh of that inflameth the course or wheele of Nature and it selfe is inflamed of hell Therefore as God saith to Adam Dust thou art and to dust thou shalt returne so we say of that diuellish doctrine From hell it came and to hell let it returne But yet why did not Abigail call him King was it of contempt No but of caution for she was very wise she lay at the mercy of Dauid and knew that it was as easie for him to kill her as to speake the word therefore she keepeth her selfe in clouds generalities for feare of offending before the time A man is risen You know him as well as I I need not name him and your enemies shall be slinged out whether they be of high degree or low degree I will not meddle This is not to equiuocate as the Iesuites practise yea teach be it spoken to their shame But this is to order ones words with discretion as the Psalmist speaketh For though it be neuer lawfull for a man to lie as Augustine proueth soundly wittily learnedly in his bookes to Consentius yet it is lawfull to conceale a truth so farre forth and so long that Gods glory be not impeached thereby nor charity towards our neighbour violated vpon these two points hang all the Law and the Prophets Well we haue seene against whom the offence of enuious ingratitude was committed namely against Dauid and by whom namely by Saul now if we looke vpon the Text againe we shall finde the extent or grieuousnesse of it A man is risen vp to persecute thee and to seeke thy life Marke Saul was not content to hate Dauid inwardly but he proceeds to action he persecutes him also he is not content to persecute him or driue him out of the Country but he seekes his life Thirdly neither will he trust others to execute his malice but he followes the chase himselfe This is vnlimited malice deepe malice bloody malice the like we read of him aboue in this holy Story that when word was brought him that Dauid was sicke he commanded him to be brought bed and all No question but because he would make sure worke and see the killing of him himselfe The like we reade of a great man in France that when the noble Admirall was cast out of a Garret and his braines dasht out vpon the pauement he would not beleeue that the Admirall was slaine before he had with his handkerchiefe wip'd away the blood from his face and perfectly discerned him then he shouted 'T is he indeed a happy beginning But the eye of Iealousie that saw this vrged the arme of reuenge to cry quittance for it But what had the righteous done what had Dauid done to returne to him againe that he should be tossed from post to pillar nay that his life should be sought out for a prey Truly no other thing but that that Abel did vnto Caine of whom it is said that he slewe his brother because his deedes were good and his owne naught The like is written of Caligula that he hated his brother and quarrelled with him deadly because he tooke counterpoyson lest he should be poysoned by him Briefely the like is written of Fymbria that he indited Scaeuola a good man for that by wrenching aside he auoyded the fatall blow of the dagge So except it were for this one fault that Dauid was not willing that Saul should kill him being vncondemned other fault or offence there could be found none But now what is become of Dauids good deeds so many and so many why be they not remembred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Old good turnes sleepe and men be vnmindfull if a man doe twenty good turnes they are written in the dust but if he crosse vs once or doe vs a displeasure the same is grauen in marble and in great letters that one may runne and reade them Yet well-fare the