The wise King, and the learned iudge in a sermon, out of the 10. verse of the 2. psalme: lamenting the death, and proposing the example, of Sir Edvvard Levvenor, a religious gentleman. Preached vpon a lecture-day at Canham in Suffolke. By Bezalell Carter.

PSALM . 2. 10. Be wise now therefore O yee Kings : bee learned , O yee Iudges of the earth .

THis Psalme was penned by Dauid : witnes , Act. 4. 25. Which by the mouth of thy seruant Dauid hast said , Why did the Gentiles rage , &c. The principall matter contained in it , is Christ and his Kingdome , as you may perceiue if you read , Act. 4. 25. and Act. 13. 33. and Hebr. 1. 5. for here Dauid , as in many other things , is a type of Christ : and though all this Psalme may be applyed to Dauid , and his kingdom ; yet notwithstanding it may be applyed also to Christ , and his Kingdome : and the spirit of God would teach vs , that as Dauid raigned and ruled in Zion , and subdued his enemies , euen so should Iesus Christ raigne , and beare rule in his Church , euen in despight of the Churches enemies . And whosoeuer reads the whole Psalme must needs see ,

First , what opposition was made against the Kingdome of Christ .

Secondly , the sequel and consequent vpon the opposition made .

Their opposition was vniuersall , Kings and Commons ; Princes , Peeres , and People ; Iewes and Gentiles . The Kings and Princes raged , the Iewes , the heathens , and all people murmured , and all to no purpose : for he that sate in heauen laughed at them , and by their rebellion they exposed themselues to exceeding perill and danger . For first , in opposing Christ , they opposed God the Father also , that gaue this authority vnto his Son , and made him the ruler and gouernour of his people ; I ( saith God ) haue placed my King vpon Zion mine holy mountaine , &c. I will declare the decree , &c. Hee that dwells in heauen shall laugh them to scorne , &c. Secondly , their danger is further amplified in regard of God the Sonne , that is also euerie way furnished with sufficiencie of power , both for the defence of his Church , and the finall ouerthrowe and confusion of his enemies ; and is therefore compared to some mightie gyant , with a mace or yron scepter in his hand ; and Kings , & Princes , and all nations are resembled vnto potters pots : and it should bee no more with Christ to ouerthrowe and crush them in peices , then it would haue been for Goliah with his massie speare , whose shaft was like a weauers beame , to haue broken an earthen vessell in peices . But of these things I haue spoken before ; now mark and obserue how one thing depends vpon another . Kings and Princes make opposition against Christ and his Kingdome ; God the Father hee sits in heauen and laughes at them , and vexes them with grieuous iudgements ; God the Sonne , he stands like a mighty gyant , with a mace of yron in his hand , ready to strike and quash them in peices : and then it followes , Bee wise nowe therefore , O yee Kings : be learned , O yee Iudges , &c.

Now for the words themselues , note in them these two things .

First , a double exhortation : 1. To wisedome : 2. To learning .

Secondly , the circumstances expressed : Diuision . 1. Of the time , and that is presently , now . 2. Of the persons : 1. Kings : 2. Iudges : Be wise now therefore , &c.

For our better proceeding , it would be enquired , what he meanes , by wisedome , and learning . And , Be wise .

By wisedome , he meanes not here a carnall or worldly wisedome , such an one as Iames speaks of , and calls it earthly , sensuall , & deuillish , chap. 3. 15. when men are wise to take vengeance vpon their enemies , to hoard vp wealth , to manage their affaires to their best profit : for this wisedome is not wanting amongst the men of the world , that are wise enough to discerne the face of the skie , and the signes of the times , Matth. 16. 2. and wise enough to make a small Ephah , and a great Shekle , and a false ballance , Amos , 8. 5. and generally the men of the world are wise in their generation , Luk. 16. 8. But the spirit of God in this place speaks of a spiritual & heauenly wisdome : of which Dauid speakes , Psal. 119. 8. The wisedome of the prudent , is to vnderstand the way of the Lord : but the foolishnesse of the foole is deceipt : and this wisedome , was that which Salomon prayed for , and did obtaine of God , 1. King . 3. 9. This is that which Iames calleth the wisedome from aboue , Iam. 3. 7. This is that which Paul speakes of , when men are wise to saluation , 2. Tim. 3. 15. In a word , let that notable place , Deut. 4. 5. suffice for the defining of true wisedome : Behold , saith Moses , I haue taught you statutes , and iudgements , as the Lord hath commanded me : keepe therefore , and doe them : for this is your wisedome and vnderstanding . So as he that knowes his duty to God , and doth it , he is a wise man .

For the more familiar handling of this Doctrine , and the further confirmation of it , consider we by way of resemblance , who is a wise man , and what wisedome is .

Two things here are which makes men to be accounted wise : 1. Sight . 2. Foresight .

First sight , when men are able to iudge of things .

Secondly , foresight , when men are wise to foresee dangers , as also to prouide for time to come .

First , he is accounted wise , that is skilfull to discerne of things that differ one from another ; and when he hath the proffer both of good and mixe wares , is skilfull enough to preserue himselfe from cousenage .

Secondly , we count him wise , that is wise to preuent dangers : The wise man hath eyes in his head , but the foole walkes in darkenesse , Eccles. 2. 4. Salomon resembles fooles to blind men , or men that walke in the darke , that foresee no perills : and compares wise men to those which walke at high-noone and foresee euery inconuenience ; a prudent man sees the plague and hides himselfe , but fooles goe on , and are punished . Pro. 22. 3.

Thirdly , hee is also accounted wise , that is wise to prouide and lay vp for future time ; and thus the vniust Steward is commended , because he prouided against the time that his master should discharge him of his office : for so the text saith , that the Lord commended the vniust steward , because he had done wisely , Luk. 16. 8.

The assumption to be gathered from all that hath been said is onely this ,

Doctr. 1 That onely regenerate men are wise , and all vnregenerate men no better then fooles .

First , regenerate men are only wise to iudge , and choose the better part with Mary , Luk. 10. 42.

Secondly , they only foresee the plague , and auoid it ; Pro. 27. 12.

Thirdly , they onely lay vp treasures for time to come euen in heauen , Matth. 6. 20. and therefore they onely are wise .

As for the vnregenerate . First , they want iudgement . Whereto may we better resemble them , then to little children , that are more desirous of toies and trifles , of apples and babies , then of lands and inheritances . To whom may we liken them better then to profane Esau , that esteemed more of a portion of meat , then of his birthright , Heb. 12. 16. Would we not brand him for an ideot , which would choose brasse rather then gold , flint stones before precious stones , chaffe before corne ? and yet thousands there are in the world , yea and counted wise men , that are more foolish , and preferre riches , pleasures , faire houses , conuenient dwellings , before Gods word , heauen , God himselfe .

Secondly , how carelesse are they to preuent dangers . Happily there is many a Shemei wise enough to meet Dauid in time for his owne sauegard , 1. Sam. 19. 19. many an vniust Steward wise enough to preuent beggery , Luke , 16. many a Pilate wise enough to keep in Cesars fauour , Ioh. 19. 13. many like those of Tyrus and Sidon , wise enough to make peace with those which are too strong for them , Act. 12. 20. and generally men are quick-witted to keep fire from their houses , the theife from their gold , to auoid infectious places , stinking prisons , poisons , &c. and yet in the meane time runne on in their sinnes without all dread of danger , feare of iudgments , of Gods wrath , of hell it selfe : and such as these may be accounted wise , cautelous , circumspect , &c. but alasse , it is but poore wisedome for a man to be afraid of the frying panne , and not of the fire ; for a man to feare sickenesse , want , &c. and not to be afraid of hell it selfe .

Thirdly , how negligent are they to prouide for future time , all their whole care beeing only for things present , present pleasures , delights , &c. altogether neglecting that immortall , vndefiled inheritance , reserued for them in heauen . Infinite is their greedinesse after gold and siluer , their thirst more then a dropsie-mans after drinke : all their ioy is to slap in the filthy puddles , and to rake in the stinking dunghills of this world to encrease their substance : and yet so farre from laying vp treasures in heauen , that if a man should but speake to them of an heauenly conuersation , and of laying vp in store a good foundation for time to come , 1. Tim. 16. 19. it would be as welcome as smoake to the eyes , or raine in haruest . Pro. 26. 1. O brethren , who are fooles if these be wise ? would wee not count him for a senselesse person , that would spend much time in trimming his garments , & suffer his body ( which is farre better then raiment ) to perish thorough famine and hunger ? but farre more senselesse are those men which pamper the body ( which is but as it were a cloath or a garment to the soule ) and suffer their dearest darlings , their soules which are farre better then their bodies , nay far more worth than a world , nay then a 1000. worlds to perish eternally . Vnderstand yee vnwise amongst the Psal 64 8. people , and yee fooles when will you be wise ?

Vse . 1 And let this which hath been deliuered , teach vs to pray to the Lord , as Paul did for the Colossians , that God would fill vs with the knowledge of his will , Col. 1. 17. Let it stirre vs vp to call for wisedome , and to crie for vnderstanding , Pro. 1. Let it prouoke vs to labour after heauenly wisedome : for if thou want this , though thou wert able to discourse of the Pleyades , and Orion , Iob. 38. 39. of the Sunne , and Moone , and starres ; though thou wert able , with king Salomon , to discourse of trees and plants , euen from the Cedar in Libanon , to the hyssope that springs out of the wall ; though thou wert able to discourse of beasts , and soules , and creeping things , and fishes , 1. King . 4. 33. though thou wert as learned as Moses , Act. 7. 22. as politike in state-affaires as Achitophel , 2. Sam. 16. 23. yet if thou beest not wise to saluation , thou art but a Naball , a starke foole in Gods esteem : according as it is written , The wisedome of this world is foolishnesse with God , 1. Cor. 3. 9.

Vse . 2 Secondly , this doctrine may be effectuall to discouer the vanitie of a common conceit amongst vs , ( viz. ) That those which can multiply proiects , goe beyond others in buying and bargaining , or can disappoint the practises of their enemies , that such men are wise men : and as for those that the Spirit calls and styles by the name of wise , such as watch at the gates of wisedom , Prou. 8. 33. and call and crie for wisdome and vnderstanding , Prou. 1. such are generally condemned of folly ; insomuch that the world wonders at them , and winke with their eye , as Salomon saith , Prou. 6. 13. and lade them with taunts and scoffes , as the silliest people vnder heauen . And that which I haue deliuered , doth notably confute this vaine opinion : for whomsoeuer they account wise , and the most wise , God accounts fooles , and the most fooles . And hence it is , that Salomon doth so be-foole the vnregenerate man : Fooles despise knowledge , Prou. 1. 7. You fooles , how long will you loue foolishnesse ? v. 22. Ease slayeth the foole , v. 32. I saw amongst the fooles a man destitute of vnderstanding , Prou. 7. 7. Forsake your wayes , O yee foolish , Prou. 9. 6. And so the rich man in the Gospel , as wise as he was , is styled by the name of a foole , Luk. 12. 20. Contrariwise , whomsoeuer they account fooles , them doth the Lord account for wise : He that keeps Gods commandements is wise , Deut. 4. 5. They which feare God , and depart from euill , are wise : the feare of God is the beginning of wisedome , and to depart from euill is vnderstanding , Psal. 111. 16. Iob. 28. 28. Yea , saith God , who so seemeth wise in this world , let him be a foole that he may be wise , 1. Cor. 1. 20. And therfore though men abound with carnall policie , though their heads be as full of subtill fetches as this Church is full of aire , yet God accounts them starke fooles , I was about to say , wise fooles : witnes that of Paul , Hee catcheth the wise in their owne craftinesse , and he knowes that the thoughts of the wise are vaine , 1. Cor. 3. 20.

The second thing that Kings & Iudges are called vpon for , is learning ; Be learned Learned . O ye Iudges , &c. Some translate it , be you instructed , others be you chastised , others bee you warned , some others bee you reformed : for mine owne part , I entend to follow our iudicious translators that haue turned it thus : Bee learned , O yee Iudges , &c. and indeed learning implieth all these , both instruction , and reformation ; both knowledge and practise .

In the first sense Moses was said to be learned , Act. 7. 22. and , Neh. 8. 13. the Elders of Israel are said to haue been instructed , or to haue learned Gods law .

Secondly , learning implyeth reformation and practise : Learne of mee ( saith Christ , ) and what should they learne of him , but meekenesse and humility ? I am meeke and lowly , Matth. 11. 29. and , Eph. 4. 7. Walke not henceforth as other Gentiles haue done , in vanitie of their minds , hauing their cogitations darkened : but you haue not so learned Christ : and , Isa. 1. 16. Wash you , make you cleane , and cease to do euill , learne to doe well , &c. So as here I haue occasion to exhort to a twofold duty . First , to labour after knowledge . Secondly , to practise according to knowledge .

Doctr. 2 First , we must learne what the will & pleasure of God is . In Act. 9. 37. Dorcas is called a disciple : and , Ioh. 13. 38. Ioseph of Arimathea is called a disciple : Ananias is tearmed a disciple , Ioh. 19. 10. All the Christians in Antiochia are tearmed disciples , Act. 11. 26. and wherefore , I pray you , are they so styled ? but to intimate vnto vs their desire to learne in Christs schoole : for these two , to bee a scholler in Christs schoole , and a disciple are both one : and this I dare say with a graue Diuine , that he which is no H. pag. 83. disciple , is no Christian ; and would to God there were more disciples amongst vs . How iustly may the Lord complain of vs , as he did of the Iewish nation ; The oxe knowes his owner , and the asse his masters cribbe , but Israel hath not knowne me , Isa. 1. 3. The Storke of the aire knowes his appointed time , and the turtle , and crane , and swallow , obserue the time of their comming , but my people knowes not the iudgement of the Lord , Ier. 8. 7. Infinite is our blindnesse and blockishnesse in matters of God , and which is most lamentable of all , there are fewe disciples amongst vs ; yea may not wisdome crie out in our streets , O you fooles , how long will you loue foolishnesse , and hate knowledge ? Pro. 1. 20. And if this seeme too generall , consider we what reasons may mooue vs , to cal & crie for knowledge and vnderstanding .

And amongst many , I will content my selfe with these two .

First , we must learne as much as wee can possibly of Gods will , least ignorance carry vs headlong into a world of sinne ; This people doe erre in their hearts , because they haue not known my waies , Psal. 95. 10. yea , and sometimes all manner of sinne is styled by the name of ignorance , because that the ignorant man runnes into all sinne : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. the High Priest once a yeare offered a sacrifice for himselfe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for himselfe , and for the ignorances of the people , Heb. 9. 7. the Apostle calls all their sinnes by the name of ignorance : for that ignorance is as it were the root , and spawne , and mother of all sinne , and vshers in a world of sin ; Spirituall pride , Rom. 10. 3. Idolatry , Gal. 4. 8. blasphemy , oppression , 1. Tim. 1. 13. and indeed what not ? for whither runs he that is blind ? so as here is one reason to stirre vs vp to learne and to bee good disciples in Christs school-house , since ignorance is the prime cause of all vngodlinesse .

Secondly , want of knowledge draws downe iudgement , both temporary , and eternall .

First , it causes temporary iudgements , as banishment ; Because they haue no knowledge , therefore they are gone into captiuitie , Isa. 5. 13. Yea , ignorance causeth God to destroy the most famous and renowned places of the world . Let Ierusalem witnesse for me ; The defenced Citie ( saith God ) shall be desolate , and left like a wildernesse : and marke the reason , for it is a people of no vnderstanding : therefore he that made them shall haue no compassion of them , Isa. 27. 10. 11. and , Hos. 4. 6. Because thou hast refused knowledge , I will refuse thee : and because thou hast forgotten the law of thy God , I wil also forget thy children . And againe in the same chapter ; The Lord hath a controuersie with the inhabitants of the land , because there is no truth , nor mercie , nor knowledge of God in the land , &c.

Secondly , ignorance causeth eternall iudgement . As many as sinne without the Law , shall perish without the Law , Rom. 2. 12. Hee which knowes not his masters will and doth it not shall be beaten , Luk. 12. 47. and 2. Thess. 1. 8. The Sonne of man shall come in slaming fire , rendring vengeance to those which know him not . And if our Gospell be hidde , it is hid to them which are lost , whose eyes the deuill hath blinded that the light of the glorious Gospell of Christ should not shine vnto them . 2. Cor. 4. 4.

Vse . 1 And therefore since wee must endeauour to be learned in Gods lawes , since ignorance is the mother of errour , the cause of iudgements ; since we ought to be fulfilled with knowledge , Col. 3. 16. and the word must dwell plentiously in vs , and we must search the Scriptures , Ioh. 5. 39. here then are our Romanists confuted , that haue painted ouer the face of ignorance , and style her the mother of deuotion : and vnder this pretence haue ( as one saith ) set locke and key vpon the Scriptures , forbidding the common people the searching of the Scriptures : abusing that diuine precept of our blessed Sauiour , cast not holy things to dogges , Matth. 7. 6. as if all Gods people were dogges and swine : but what saith Paul , 1. Thess. 5. 27. I charge you in the Lord , that this Epistle be read to all the brethren the Saints . And againe , Rom. 1. 3. the Apostle writes his Epistle generally to al the Saints at Rome . And wherefore then doe the Papists barre the people from the vse of Pauls Epistles which the Apostle would haue common ; and not from the vse of Pauls Epistles alone , but from the whole vse of Scripture ?

Vse . 2 Secondly , since God calls vpon vs to be learned in his word , this reprooues the blockish ignorance in these times : for now are the daies come that we may crie out with Dauid , there is none that vnderstands , Psal. 14. 1. We liue vnder a glorious sunshine , but this is condemnation , that light is come into the world , and men loue darkenesse more then light , Ioh. 3. 19. God hath been maruailously rich in mercy , in vouchsafing vnto vs means of knowledge . The messengers of God crie vnto vs , saying , this is the way , walke in it , Isa. 30. 21. the golden bels of Aaron rings in euery place ; & indeed we want neither bookes , for God hath written vnto vs the great things of his lawe , Ose. 8. nor tutors , to open vnto vs Gods counsell , Act. 20. 20. nor nothing sit for Christs schollers to encrease our knowledge ; and yet notwithstanding our tutering , teaching , preaching , planting , sowing , watering , yet how many are there that knowe not wherefore they were sent into the world . Question a drunkard about wine and strong drink , a couetous man about building and pulling down , of digging , ditching , plowing , sowing , and therein you shall finde them very sensible and intelligible , quicke either to conceiue or discourse ; but talke to them concerning those admirable mysteries of our redemption , iustification , &c. and they vnderstand no more then if a man should read them a peece of Aristotle , or Plato , or any other author in a strange tongue . O that such treuants as these would thinke vpon that saying , Ioh. 14. 22. If I had not come and spoken to them , they had had no sinne : but now they haue no cloak for their sinne .

Vse . 3 Thirdly , since God calleth vpon vs to be learned in Gods lawes , hence it followes further that we must not content our selues with a little measure and modicum of knowledge , but wee must striue to be learned ; that is , to be full of knowledge . For he is not a learned man that knowes two or three grammar rules , but he that is skild in the tongues , in the arts , and sciences : so he is not a learned Christian , that vnderstands two or three easie principles ; but hee that hath the spirit of wisedome , and reuelation , through the knowledge of Christ , that haue their vnderstanding lightned , and know what is the hope of their calling , Ephes. 1. 17. Well then , since the Spirit calls vpon vs to be learned , therefore say I , that as good students are insatiably thirsty after learning , like Aristotle that was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , indeffatigable in paines , and vnweariable in his labours for the encrease of his knowledge : such also is the eager affection of all such as are Christs Disciples , and right learned indeed , that their thirst after knowledge cannot be quenched .

Obiect . But some man may happily replie against mee , that euery man cannot be so great a scholler as you speake of : God hath not giuen his gifts alike vnto all men .

Answ. And to this I answer againe , that though God giues 10. talents to one , and but 5. to another , yet would there not be a dunce in a countrey , if men would but obserue these rules following .

First , to pray for knowledge ; If any 1 Prayer . man want wisedome , let him aske it of God , Iam. 1. 5. The way to haue the eyes of our vnderstanding opened , is to pray to God with blinde Bartimeus , O sonne of Dauid , haue mercy on vs , Lord , that we may receiue our sight , Mat. 10. 51. Luther , that was so mighty in the Scriptures , was wont to protest that he had more reuealed to him by praier , then by study and reading . But though this be a notable meanes of illumination , yet at this time I intend to follow the phrase of my text . And this is all I say , that if a student will be a good proficient indeed ; First , he must plie his priuate study : Secondly , he must frequent learned exercises : Thirdly , he must be much in conference : Fourthly , he must be much in contemplation .

First , he must studie hard : Learning 2 Reading . is not gotten without studie . Socrates would read and meditate 20. houres together , and Cato got not his learning with beeing idle , Heluo erat librorum , libros legebat nec eorum lectione satiari potuit . Whosoeuer will be a good proficient in Christs schoole , must take the Apostles aduice to search the Scripturs , yea and spend time in reading of godly bookes : but I name the Scriptures especially , because all the rest of the sheafes must doe reuerence to this sheafe : Let not the word of this law depart from thee , saith God , Ios. 1. 8. And what saith he to the King , Deut. 17. 19. He shall reade the words of this Lawe all the dayes of his life , that hee may learne to feare the Lord his God , and to keepe the words of this Law , &c. And here , brethren , is the reason why there are so many vnlearned ones amongst vs , euen because the Lord hath written vnto vs the great things of his Law , and wee doe not regard them , Hos. 8. 13. here is the reason , because we are like to many idle schollers that haue their studies full of good bookes , which lie moulding vpon their shelues , and are couered ouer with dust , whilst they lauish away their time at chesse , or tables , or worse recreations , & no maruel then if they increase not in knowledge and learning : and thus it is with many in the schoole of Christ ; come into their houses , and you shall see their shelues adorned with good bookes , the bible and other godly treatises ; but alasse they hunt after riches , and friends , &c. and are such strangers to Gods word , that they read not a chapter in a whole moneth together , and no meruaile then if they be vnlearned .

Secondly , to increase knowledge , 3 Hearing . we must frequent the assemblies of the Saints . The house of God is the Lords schoolehouse , the ministers of the word are the Lords teachers , Eph. 4. 11. 1. Tim. 2. 7. The preaching of the word may be compared to the reading of a Lecture : and how I pray you can a man hope to gaine learning , that hates his tutor , shames all godly exercises , and will not once set his foote within the schoole doores . O that I had not iust cause to crie out with the Prophet , Oh earth , earth , earth , heare the word of the Lord , Ier. 22. 19. when men would not heare , hee calls vpon the dead earth to hearken . And since the times are nowe come vpon vs , that wisedome cryeth in the high places , and is despised amongst vs , Prou. 1. 21. since God hath raised vp so many faithfull teachers and tutors almost to euerie schoole a teacher ; since we haue Lecture vpon Lecture , Sermon vpon Sermon , and so few resort to the school-house ; since the word is accounted the very burthen of the Lord , Heare , O heauens , and I will speake , and let the earth heare the words of my mouth , Deut. 32. 1. O heauens , beare ye witnes of the horrible vnthankefulnesse of this people , & let the dead earth testifie of their contempt of Gods word , or if there be any that haue eares to heare , let them heare , Reu. 3. 22. If there be any that desire to come out of their blindnesse and ignorance , let them thirst after the word , as the dry ground after the sweet dewes and showers of raine : let them desire the sincere milke of the word , 1. Pet. 2. 2. and hearken to the voice of Christ speaking to vs by his Ministers , 2. Cor. 5. 28. To speake plainely , let them resort diligently to the school-house , and so shall they be enlightened , and learne what is the good will and pleasure of God .

A third meanes to encrease in learning , 4 Conference . is conference with those which are learned : the way to be learned , is to learne of euery man , Sapientior omnibus ●ris , si ab omnibus discere volueris , qui ab omnibus accipiunt omnibus ditiores sunt , saith one : thou shalt be wiser then any man , if thou wouldest learne of euery man . The Ethyopian gained more by conference with Philip , then he gained with much reading , Act. 8. 39. And I remember what Paul saith , Rom. 1. 12. I long to see you , saith he , that I might bestow some spirituall gift amongst you , and that I might be comforted together with you , through our mutuall faith , both yours and mine . The Apostle was a man full of knowledge , and the poore Saints in Rome were many thousand degrees inferiour to him , and yet for the futher encrease of his knowledge , and for his further confirmation & establishment , he desires to take a iourney to them , and doubts not but to gaine somewhat by conuersing with the most simpliest Christian . And the truth is , that a man shall sometimes learne from the weakest , that which he could neuer learne by conuersing with the most wise and literate ;

Quod tu non nosti fortassis nouit assellus . And here is another especiall cause of our intollerable ignorance , because there is so much strangenesse amongst vs , and one Christian will not conuerse with another , and conferre of good things ; but either they shunne all society , or if they meet , all the time is wasted , and deuoured in gibing and ieasting , idle talke , frothy speeches , if not in swearing , blasphemie , &c. Here is another cause of ignorance , the remedy is godly conference .

Fourthly , the last meanes to attaine 5 Meditation . to learning , is contemplation . Though a student read much , resort to lectures , conferre , yet all will profit him little without meditation . I know that reading , hearing , &c. are notable meanes to encrease knowledg , and yet all these will auaile little without meditation . The word may aptly be compared to meate , meditation to disgestion : what good doth meat if a man shall vomit it vp againe as soone as euer he hath receiued it into his stomacke , and what will it profit a man to heare , conferre , &c. if we shall as it were instantly vomit vp all againe ? meditation is the very life of our deuotion . And for this cause after Paul had exhorted Timothie to sundry duties , hee addes this also , hac meditare , 1. Tim. 4. 15. Oh , how I loue thy law , it is my continuall meditation , saith Dauid , Psal. 110. 97. I will not stand to speake of Isaacks contemplation , Gen. 24. 64. nor Ezekiahs , Isa. 38. 14. nor of the virgin Maries , Luk. 2. 10. I will , to quicken you vp to meditation , conclude with that place , Ier. 82. 11. The whole land is fallen to desolation , because there is none that considers . And thus hauing deliuered rules for the encrease of knowledge , I come yet to a fourth vse . ( viz. )

Vse . 4 Fourthly , to pitty the ignorance of others , and to labour to draw them out of their ignorance . And here spare me a little , till I haue directed my speech to three sorts of men .

First , to Patrons : If Magistrates in Patrons . corporation-townes , where free schooles are erected , shall choose vnskilfull and negligent Teachers , must not the schollers bee vnlearned , when their masters are vnlearned ? If one blind man leade another , they fall both into the ditch , Matth. 15. 14. I must not feare the faces of men , and I will be bold to tell many gentlemen that they are causes of the ouer-spreading sinne of ignorance , and that their couetousnesse is the cause why whole parishes generally are so ignorant . For why ? many gentlemen are growne to that passe , that they will doe any thing for lucre : I doe not accuse all , nay , I can acquit many out of mine own knowledge : but there are a great many also that cast lots vpon Christs coate , such as sell the portion of the Lord for mony : and prouided that they may fill their bags with gold and siluer , would present they care not whome to their benefice . I could willingly spend some more time in reproofe of such a mercilesse generation , that care not whose soule fries in hell , so they may haue two or three yeares profit before hand , or a yeerely reseruation to themselues of the tithes and tenths . But I shall haue occasion to returne againe to this point .

Secondly , a word or two , to ministers : 2 Ministers . for as I said , if Tutors be naught , the pupills must needs be naught . The ministers of the word are the salt of the earth , Matth. 5. 13. the light of Christs mysticall body : and therefore if they be vnlearned , or carelesse , needs must they bring blindnesse to the whole body . Alasse , that we haue cause to complaine with the Prophet , Their watchmen are blinde , they haue no knowledge , they are dumbe dogges and cannot barke , they sleepe and delight in sleeping , Esa. 56. 10. God forbid that I should cast stones at the head of innocencie . I know that there are many faithfull labourers , such as deuide the word aright , 2. Tim. 2. 15. such as labour in the word and doctrine , 1. Tim. 2. 15. such as may say of themselues , as Paul of himselfe , In wearinesse often , in watchings often , 2. Cor. 11. 27. and yet besides these , there are some amongst vs , idoll-shepheards , slowbellies , dumb dogs , loyterers , nay murtherers , that open not a pulpet dore once in an whole yeare , except vpon some high and festiual day : and what are these but murtherers ? and conscious of murther in the highest degree : for what cruelty is like to soulecruelty ? and if Abells blood , nay euery drop of Abells blood , ( as the originall will beare it , thy brothers bloods cryeth Gen. 5. 10. vnto me from the ground , yea euery droppe of thy brothers blood : ) if I say euery droppe of Abells blood cryed for vengeance against Cain , what a fearefull crie shal the blood of many soules make before the throane of God , asking vengeance against their pastors , which haue starued their soules to death , by detayning and holding from them the bread of life ?

3. Lastly , to conclude with Parents Masters of families . and masters of priuate families , whose negligence in teaching and instructing their children and seruants , is an other cause of our ouer-spreading ignorance : for the Preachers of the word may labour , and be instant in season , and out of season , 1. Tim. 4. 1. and all to little purpose , if masters of families neglect their duties : neither doe I wonder to see so many men and women so intollerably , and incredibly ignorant , since to speake truth , a man had as good be some mans beast , as either their sonne or seruant . For what doe their masters or parents regard them , more then their bruite beasts ? they feed their seruants , and so they doe their cattell ; they worke their seruants , and so they doe their beasts : if any of their seruants be sicke and diseased , they will seeke out for remedie , and so they will for their beasts . Againe , their care to instruct and teach their families , and bruit beasts , is much one : they teach their children and seruants , nothing but how to plow , sowe , ditch , &c. and as much as this they teach their cattell , their oxen to drawe , their horses to pace , &c. and therefore no wonder though their children and seruants be as ignorant as the horse and mule , that haue none vnderstanding . O that masters of families would learne , to spend some of that precious time which they mis-spend in twatling and idle talking , in backbiting , slandering , &c. in teaching and instructing their families , whose blood shall otherwise bee required at their hands if they perish !

The next conclusion gathered out of this second exhortation was this , viz.

Doctr. 3 That wee must adde practise to our knowledge : Not the hearers of the lawe are righteous before God , but the doers of the law shal be iustified , Rom. 2. 13.

For the further proofe of this point , you may at your leasure reade these places , Ioh. 15. 14. Ioh. 10. 27. Matth. 7. 24. Luk. 8. 20. Matt. 12. 50. and if these may not suffice thee , then I say ,

First , that all knowledge without practise is vneffectuall , and of no force to free from condemnation . Though I knewe all knowledge , saith Paul , yet were I nothing if I wanted loue , 1. Cor. 13. yea if a bare & naked knowledge would saue , then the deuills themselues should be saued ; for they know enough : Iesus I know , and Paul I knowe , said the euill spirit , Act. 19. 15. And if you reade Matth. 4. 6. there you shall see , that the diuel is a cunning Scripturian ; It is written , saith he , that he will giue his angels charge ouer thee , &c. v. 6. Suppose then that thou hast neuer so much knowledge , suppose thou hast read as much as Iosephus , of whom it is said , that he turned ouer all the whole librarie of the Greeks ; yet if thou know much and practise iust nothing , why should not the deuils ( which know more ) be saued as well as thou .

Secondly , all knowledge without practise is not onely vaine , but perilous : He that knowes his Masters will , and doth Luk. 12. 27. it not , shall be beaten with many stripes : and Iam. 4. 17. He that knoweth how to do well , and doth it not , to him it is sinne : and as one saith well vpon these words , not sinne simply , but sinne with a witnes , or sinne with aduantage . If I had not come and spoken to them , they had had no sinne , but nowe they haue no cloake for their sinnes , Ioh. 15. 22. And how doth our Sauiour Christ vpbraid those cities where they had so much meanes ; and doubtlesse a great deale of knowledge ? Woe to thee Corazin , wee to thee Bethsaida : for if the great works that were done in you , had beene done in Tyrus and Sidon , they had repented long agoe in sackecloath and ashes , Matth. 11. 20. By Gods word ( saith Augustine ) August . man sinneth so much the more , how much the more by the word he knoweth that to be sinne which he committeth .

Vse . All which being granted , let vs learn to take S. Peters counsell , to adde to our knowledge temperance , to our temperance patience , and to our patience godlinesse , 2. Pet. 1. 5. for otherwise , as Chrysostome wrote to the people of Antioch , that were desirous to gaine knowledge , and yet were ready to sweare , and vpon euery occasion to rappe out oaths ; The more ( saith he ) that you know , and the oftuer you heare , &c. the more you sinne against God , and the more you encrease your punishment , because you liue in the practise of those courses which you know to be sinnefull . And would to God that our hollow-hearted professors , which know Gods will , yea and carie before them the lampe of profession , and yet lead their liues after such a manner , that if the deuil himselfe were in a bodily shape , he could liue no worser ; vsurers , extortioners , cheaters , raylers , &c. would to God , I say , they would consider it , that their knowledge and gifts shall but helpe them on the more roundly to hell fire , without obedience . I speake not against profession , neither against knowledge ; I knowe there can be no saluation without profession , nor no obedience without knowledge ; but this I say moreouer , that obedience is the end of our knowledge . And if we know the Law , and yet sinne against it , then shall that be verefied against vs , Rom. 2. 12. As many as sinne in the Lawe , shall be iudged by the Lawe .

And thus I come to the circumstanstances First circumstance of the time . expressed in this text . And first of the time , Bee wise now , O yee Kings ; Vaugnattah , euen presently , while the Lords scepter is in his hand readie to smite , and before he smites you : euen out of hand furnish your selues with true wisedome and learning , least you bee broken and bruised in peices . And here note two things :

First , that repentance must not bee deferred .

Secondly , that the consideration of Gods iudgements , ought to mooue vs repentance .

Doctr. 4 First , that repentance must not be delaid , I will referre you to those Scriptures , Isa. 55. 6. Heb. 3. 7. Luk. 1. 57. Act. 17. 30. 2. Cor. 6. 2. and onely insist vpon two or three reasons of this point , least time preuent me .

First , then it stands vs in hand to repent , because of the vncertainty of our life : nihil certius morte , hora mortis nihil Life vncertaine . incertius , nothing more certaine then death , then the time when we shall die , or the place where , or the manner how , nothing is more vncertaine . And therfore Ioh compares the life of man to a candle , Iob. 15. 17. for as a candle though it burnes neuer so clearely , yet a little wet , or a small gale of winde will blow it out suddenly ; so though a man be neuer so lusty and strong ; yet a little greife or sicknesse may be to him , as the winde is to the candle , or rather as the hammer is to the potters pot , breaking these earthly vessells of ours in peeces . Goe to then , thou which sayest to morrow will be time enough to repent , I am yet in the flowre & prime of my youth , youth must sowe the wilde oates , &c. take heed that thou beest not taken a-away like Ishbosheth in thy dead sleep , 2. Sam. 4. 7. or topt off suddenly like an eare of corne , Iob 24. 24. like the churle in the Gospel , Luk. 12. 6. or Herod , Act. 12. 13. or Ananias and Saphyra , Act. 5. 5. The men of Sodome dreamed not of a storme of fire in the morning , nor the men of the old world for a flood of water ; but Lot was no sooner vpon mount Zoar , nor Noah within his Arke , but that the Lord rained fire from heauen vpon the one , and opened the windows of heauen , and destroyed the other with waters , Genes. 7. 20. Gen. 19. 23. And therefore thou which saiest , I will stay a while longer , and I will repent in my man-age or dotage ; take heed that thou beest not vpon thy sick bed , in thy winding sheet before that time comes .

Secondly , wee must turne from our sinns without delay , because all our seruice is onely due to God : Remember thy Creator in the daies of thy youth , saith Salomon , Eccl. 12. 1. the wiseman would haue vs remember God betimes ; and why ? because he is our Creator : it is he which made vs , and therefore we are his by right of creation , and owe all our seruice to him alone . And , Eccl. 31. There is an appointed time for all things vnder the Sunne , a time to plant , a time to build , &c. but he saith not , there is a time to curse , and a time to banne , a time to whoore , and a time to steale ; because that God hath allotted out no time to sinne .

Thirdly , deferring is dangerous ; because repentance is Gods gift , and not in our owne power ; yea , and the longer we deferre , the harder will it be to repent : the longer we suffer our houses to runne into delapidations , the greater will our trouble and charges be to repaire them :

Si non vic hodie , cras minus aptus eris .

I remember what I read concerning our Sauiours raising vp of Lazarus out of the graue . S. Iohn saith , that he groaned in the spirit , and was troubled in himselfe , Ioh. 11. 33. and what was the reason that our Sauiour groaned more now then at other times ; a great diuine giues August . this reason , because Lazarus had beene dead foure dayes : and so I say , when men are not onely dead in sin , but haue been dead many dayes , and haue laine rotting and soaking in their sinnes , and that not foure dayes , but foure yeares , nay fourty yeares , insomuch that their bones are filled with the sinnes of their youth , Iob. 20. 10. is it not a great miracle if these should be quickned & raised vp againe ? Oh take we heede that sinne plead not custome , that we suffer not our wounds to putrifie ; I meane , let not our sinnes grow incurable through our negligence . Vse . 1 But to day while it is called to day , let vs seeke the Lord , Heb. 3. 13. while wee haue time , Gal. 4. 13. while wee haue light , Ioh. 12. 35. whlie we haue day before vs , let vs turne vnto God . And as we read of Abraham , that he went to sacrifice his sonne Isaack early in the morning , Gen. 22. 3. so I say of our sinnes , that we loue as dearely as euer Abraham loued his sonne Isaac , or Dauid his Absolom , away with them , crucifie them , sacrifice them ; yea and goe about to offer vp thy sacrifice betimes : offer vp your selues a liuing sacrifice , Rom. 12. 1. In the morning sow thy seed , and in the euening withdraw not thine hand , Pro. 27. 6.

Vse . 2 Secondly , this doctrine reprooues those which deferre their repentance , to their middle age , olde age , dotage , death bed , & then when their breath sits vpon the tips of their tongues , readie to flit and flie away ( as if they had repentance in a string ) then they will repent for all ; and in the interim , the Lord taketh them away suddenly , before their prefixed time is come , and their soules lie frying in hel before they were aware . Behold , saith the Apostle , now is the acceptable time , now is the day of saluation , now is the time while the gates of mercy stand wide open : and therfore now , euen now let vs be wise , and fil our lamps full of oyle , least that hereafter we knocke with the fiue foolish virgins , and cry , Lord , Lord , and it prooue too late , Matth. 22. 1.

Doctr. 5 The next collection which I gathered was this , That the consideration of Gods iudgements hanging ouer vs , ought to mooue vs to repentance . For the proofe of it , see 1. King . 21. 27. Luk. 15. 16. Ier. 18. 8. 2. Chron. 7. 14. I will vse none other reason to confirme it but this , because that repentance is the best course to turne away Gods iudgements from vs ; witnes the example of the Niniuites , Ion. 3. 9. The Prophet of the Lord preached destruction against them , After fortie daies , and Nineueh shall bee destroyed , &c. Well , and what course tooke the citizens for their owne safegard : Cry we mightily vnto God ( said the King to his subiects ) turne wee from our euill wayes : who can tell whether the Lord will turne away from his fierce wrath , that we perish not . And then it followes in the next verse , that God repented him of the euill , &c. And no lesse remarkeable is that notable example of the good King Iosiah , 2. Chro. 34. 27. Because thine heart did melt , and thou didst humble thy selfe before mee , and didst weep , &c. thou shalt not see all the euill , that I will bring vpon this place , and vpon his inhabitants . I will not trouble you , nor my selfe , with other proofes for the ratifying of this Doctrine .

Vse . 1 First , let it serue to condemne such as adde sinne to sin , yea and euen then when the rodde of God is vpon their backes , while the Lord smites and afflicts them , euen then when they breake out into all manner of vngodlines , cursing , banning , murmuring , and by this meanes kindle the flame , and adde fewell to the fire . I know not whereto to compare them better , then to a man that should see his house on fire ▪ and should throw on buckets full of oyle to quench it ; or should cast on faggots of ●eare wood , faggot after faggot , and so on stead of quenching kindle the fire : & thus doe many , they thinke to quench the fire with oyle : sin is very fewell for Gods wrath , and when the wrath of God is kindled against them , the more God punishes , the more violently doe they lash out into sinne , sweare worse , rayle and murmure worse then they did before : and what is this but to quench fire with oyle ? and the course were better to quench the fire with teares of remorse and repentance .

Vse . 2 Secondly , this lesson is needfull for vs in these times , which may hourely expect some fearefull iudgement vpon vs : yea I feare , I feare , that the iudge stands at the doore , Iam. 5. 9. and is now ready to come vpon vs with a besome of desolation in his hand , to purge these Augean stables of our tipling houses , dice-houses , filthy houses : and if any man shall laugh in his sleeue , and blesse himselfe , Deut. 29. 19. and say , Tush , Go● will doe neither good , nor euill ; I answer againe , that the whole head is sicke , and the whole heart heauie , Isa. 1. 5. our contempt of Gods word more then paganish , all the damnable sinnes of Sodome and Samaria swarme amongst vs ; our idlenesse , wantonnesse , and millions of other sinnes crie and roare to God for vengeance against vs : and haue we not cause to feare , least God hath a controuersie with the inhabitants of the Land ; Hos. 4. 1. O brethren , that I could draw waters out of the hard rockes , some teares of repentance from the eyes of drunkards , whore-hunters , to quench the fire of Gods displeasure kindled against vs . In the feare of God let vs humble our selues before God ; let our hearts melt , our eyes spout out teares as a conduit spouts out water , let vs fast and pray , and call and crie to God , before the decree come foorth , and we be made like Sodome and Zeboim , like Gath of the Philistims , or like Ierusalem , or other famous cities and kingdomes , whose sinnes hath laid them leuell with the earth . And this of the first circumstance , of the time .

The second followes of the persons , ● . Circumstance of the persons . Kings first , secondly Iudges : that is , those rulers that exercise authority vnder Kings and Princes . And here I might stand vpon many particulars .

Doctr. 6 First , that God plauges not , but before he plagues , he giues warning ; so he doth in this place to the Kings & Iudges : so he did giue warning to the men of the old world , before the flood came : thus he foretold of the Babylonian captiuity , of the destruction of Ierusalem , &c. though his bowe be euer bent , yet he neuer shoots one shaft but he giues warning , by his word , his ministers , by signes and prodiges , &c.

Doctr. 7 Secondly , where he names Iudges as well as Kings , inferiour Magistrates as well as superiours , that here againe we may obserue , that Iudges must labour to get wisedome as well as Kings and Princes : my meaning is , that those that are in inferiour places must labour for wisedome as well as those that are in superiour places : how can Kings rule wel , when their Magistrates be euill , how can Magistrates reforme the people , when the people are incorrigible , &c.

Doctr. 8 But I must make hast : note againe , that though the common people had sinned as well as the Kings and Iudges , yet the Spirit of God names onely these two , Kings and Rulers , because they are for the most part led by the mighty :

Regis ad exemplum totus componitur orbis . If Herod despise Christ , his men of war will despise him also , Luk. 23. 11. If the king honour Mordecay , Haman his mortall enemy will honour him , Hest. 6. 10. If the Scribes and Pharises crie out against Christ , let him bee crucified , the common people will say the same tune , let him be crucified , Luk. 23. 23. If Ieroboam be an idolater , so will all the 10. Tribes , 1. King . 12. 28. If Constantine be a Christian , hee makes a Christian world . And thus the examples of great men like floods and inundations , doe carrie the common people headlong .

Vse . And let this that hath beene spoken , serue for an item to all such as are any wayes eminent , that they doe not for their liues giue an euill example , least they sinne like Ieroboam that sinned , and made Israel sinne : an euill example in great men , is like an ecclips of the sun : much obserued , and vsually the forerunner of some dearth or famine to follow : when great men sinne , many eyes are vpon them , and vsually iudgement is not farre off , where the rulers are naught .

And now , brethren , when I consider how men liue by patterne , and not by precept , and how ready men are to giue an ill example ; when I thinke of our late and generall losse , and of the hand of the Almighty vpon vs , in taking from vs a worthy lamp , I speake of Sir Edward Lewkner , that not long since was Lord of this towne , and to the comfort of my soule and ioy of many Christians , frequented these assemblies , and shined like a light amongst vs all , Oh when I thinke of this , then doe I wish that my head were full of waters , and mine eyes a fountaine of teares , that I might bewaile his death day and night ; Oh then my soule is full of heauines , my bowells swell , and mine heart is euen turned within me , because he that was wont to goe out and in before vs by a good example , is taken away from vs , and makes his dwelling in the darke . Beloued in our Sauiour Christ Iesus , spare me a little , while I shal propose ( I was about to say a matchles ) I dare say a worthy example before you for your imitation . Neither let any in this assembly passe any rash and vnaduised censure against me , for honouring a righteous man in his death , whose memoriall , saith God , shall bee blessed , Pro. 10. 7. For mine owne part , I cannot think it needeles in these times , when men liue by example , and not by rule , to propose a godly example before you for your imitation . For want of time , I will bound my speech within the compasse of these three particulars .

First , to speake of his wisedome ; that he was a wise man .

Secondly , of his learning ; that he was a learned man .

Thirdly of his obedience ; how carefull hee was to adde practise to his knowledge .

And all that I shall speake , the Lord of heauen knowes is truth , yea your selues can auouch it to be true . Indeed he liues lewdly in these dayes , that cannot haue one parasite or other , to make a funeral Sermon in his praise and commendation : but for my selfe , if I speake false , when I come downe from my pulpit , accuse me before this Congregation ; and if I speake but true , then giue glorie to God , and testifie with me .

And first , I say , that he was truly wise A wise man . to discerne of things that differ , to preuent danger , & to prouide against time to come . First , to discerne and iudge of things : counting al things in this world , riches , pleasures , beautie , as losse and dung , for the excellent knowledge sake of Christ , Phil. 3. 8. Secondly , as wise to preuent danger , rather willing to loose any thing , then his owne soule . Thirdly , as wise to prouide and lay vp treasures in heauen , Luk. 12. 33. yea , his conuersation was in heauen , Phil. 3. 20. his affections mounting and aspiring vpward . And whereas others of his ranke are wont to make this world their Paradise , one making a god of his belly , another a goddesse of his Herodias ; one hunting after honour , another after wealth ; one consuming all his precious time vpon dogges , another at the dice ; one in an humour of cloaths , a second in an humour of building ; & all drownd and drunken with the loue of vain pleasures , &c. neglecting the good of their soules : you all knowe , that his delight was , like Ieremies , in the word of God , and that was the ioy and reioycing of his heart , Ier. 15. 16. His delight was like Dauids , in the house of God , and reioyced when they said , Come , let vs go to the house of the Lord , Psalm. 122. 1. His ioy was like Pauls , in the free preaching of the Gospell , Phil. 1. 18. His delight was in the companie of the Saints , and those which are excellent , Psalm . 16. 3. And as for that mad mirth , spoken of , Eccl. 2. 2. and the reioycing of the vngodly , spoken of , Iob. 20. 5. might he not haue taken vp Salomons words , I said of laughter , thou art madde : and of ioy , what is it that thou doest ? Eccl. 2. 2.

Secondly , was he not also learned , yea 2 Learned . take the word in what sense you please , in regard of humane or diuine learning ? If I should report how well skilled hee was in the tongues , in arts and sciences , how cunning he was in the Scriptures , how powerfull hee was in disputation , how strongly he would refel a falshood , how quicke he was of inuention , how ready to perceiue , &c. I should speake no more then euerie man knowes alreadie , that were any whit of his acquaintance . The truth is , that for strength of wit , and naturall parts , as Iunius said of that famous Vrsinus , I see not what was wanting in him , that may be found in a man . Well , me thinks I may say of him with a little alteration of the words , as one writes of that blessed and worthy King , Edward the sixt , Aderant enim illi gratia , linguas enim multas callebat : Anglicam natalem , Latinam non expers ( vt audio , ) Grecae , &c. non illi dialectica deerat , non naturalis Philosophiae principia , &c. & Cardanus . as an other holy diuine wrote of the same Prince , the same may also bee said of him ; There wanted in him no promptnesse of wit , grauity of sentence , ripenes of iudgment : and ouer and besides these notable excellencies , and other great vertues in him , adde moreouer skill and knowledge of tongues , and other sciences , whereunto he seemed rather borne Fox pag. 1547. then brought vp .

But had I Moses learning , Act. 7. 22. were I as eloquent and mighty in Scriptures as Apollos , Act. 18. as full of knowledge as a full vessell is full of liquor , or the sea ful of water ; yet all were nothing Thirdly , 〈◊〉 obedience . without obedience . Speake we therfore in the next place , of his practicke and operatiue learning ; of his sanctification and righteousnesse : for as all sinne is either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vngodlinesse , or vnrighteousnesse , Rom. 1. 18. so all the obedience that God requires of vs , consists in the practise of these two things , 1. Holinesse : 2. Righteousnesse . And whosoeuer can finde in himselfe a concurrence of both these , a care to serue the Lord in holinesse , and to deale iustly with men , is truely regenerate , Luk. 1. 73. Tit. 2. 12.

Begin we then with sanctification , His holines . which generally discouers it selfe by a godly life , 1. Pet. 1. 15. 16. Leu. 19. 2 , 3. and more particularly by these fruits of sanctification : 1. zeale for Gods glory : 2. frequency in prayer : 3. a care to draw others to God : 4. a care to honour Gods name : 5. care in the choise of godly seruants : 6. almes-deeds : 7. progresse in grace : to name no more , all these are fruits , & effects , and companions of holinesse . See , Psal. 66. 9. & 119. 139. Act. 10. 1 , 2. &c. Hos. 6. 1. Ioh. 4. 28. Deut. 5. 11. and by all and euery one of these it plainely appeares , that this godly Gentleman was truely sanctified .

For first , with the Prophet Elijah , he His zeale . was very zealous for the Lord of hosts , 1. King . 19. 10. and like Dauid , accounted the wrongs done to God , as done to himselfe , and hated the enemies of God , as his owne enemies , Psal. 139. 21. and as Dauid speakes , Psal. 119. 48. I will speak of thy testimonies before Kings , and will not be ashamed : so let this be published to his eternall praise , that he was not ashamed of the Gospel of Christ , Rom. 1. 16. but wheresoeuer hee came , and amongst whomsoeuer , such was his zeale for God ( that he could not like many temporizers , and time-seruers , and formall professors , that walke in a middle temper , and are neither hot nor cold ) sit still and heare men plead for carnall libertie , and say nothing ; or heare the name of God blasphemed , or preaching auiled , or profession or professors of the Gospel spoken against , and neuer vnfold his lips , for God or his brethren : like many neuters , and night-professors , Ioh. 3. 2. But as he was learned , & knew how to speake , so also he was zealous , and resolute , and would not spare to speake for Christ and for his Gospel . 2 In prayer often .

Secondly , how holy was hee in his morning and euening sacrifice , in his more priuate , and publike deuotions , twice a day reading the word , and praying in his family : except some minister of the Gospell ( whom like another Obadiah he fedde at his owne table ) were present to performe that duty : neither did he read his prayers vpon a booke , or tied himselfe to stinted formes ( which I condemne not in those which haue not the hard gift of prayer , beeing like some man newly recouered of some sicknesse , that cannot goe except they be supported by another mans hand ) but he prayed freely according to the motion of Gods spirit : and how skilfully , and zealously , there are many of his religious family to beare witnesse . I remember what I read of Iob , Iob , 1. 5. when his sonnes were banqueting in their houses , Iob sent , and sanctified them , and offred vp burnt offerings for them : and the text addes moreouer , that he did it dayly and constantly , Thus did Iob euery day . The like may be said of this worthy seruant of God , that he offered vp his sacrifice of praise and prayer to God , euery day a morning and euening sacrifice ; and that so dayly and constantly , that his greatest and waightiest employments were none occasion to him of intermission : insomuch that a little before his dissolution , beeing high shreise of this County , and taken vp with many and great employments , yet was he so carefull and assiduous , euen in the busiest time of the Assises to begin and end the day with inuocation , that he would not enter vpon any busines in the morning , nor giue sleepe to his eyes in the euening , before he had called his company together to ioyne with him in prayer . Neither was hee carefull alone to pray in his family more publikely , Oratio secretum postulat , nay his reines taught him in the night season , ( and as I am informed by those from whome he could not altogither hide it ) he set large times apart also for priuate praier . Some indeede there are that neuer inuoke Gods name , except before witnesses . First , they get them vpon the stage , and cause a trumpet to be blowne , and when they haue spectators enough , then they begin their deuotions . But Dauid praied in secret , 2. Sam. 12. 16. so did Peter , Act. 10. 9. so did Iacob , Gen. 32. 24. so did Christ Iesus , avulsus est ab eijs quasi ad iactum lapidis , &c. Hee went a stones cast from his disciples , and kneeled downe , and prayed , Luk. 22. 41. Priuate prayer is an infallible symptom of sanctification .

And now , brethren , I would I could speak something to mooue you in these vn-praying times : I haue called vpon you from Sabbath to Sabbath , and Sermon after Sermon haue I prooued both the necessitie , power , and efficacie of praier , and for ought I heare all is as water spilt vpon the ground , 2. Sam. 14. 14. I beseech you al by the mercies of God , that this Gentlemans practise in this kind , may neuer out of your remembrance : thinke of his care to sanctifie his family , in offering vp his morning and euening sacrifice , thinke of his secret and priuate conference with God , what secret intercourse there was twixt God and his soule : I beseech you again , I was about to charge you in the name of my God , to keep this example in remembrance , and that the thought of it may be as a spurre to prouoke you on to prayer : and if this example mooue you not , hearken then to Ieremies prayer , Powre out thy wrath vpon the heathen , and vpon those familyes that call not vpon thy name , Ier. 10. 25.

Thirdly , how carefull was he to draw Desirous to draw others to God . on others to God ? I shall I confesse tel you strange things , and yet no more then truth , that whereas other gentlemen of his sort , are wont to make merchandize of mens soules ; my meaning is to present idle & vnworthy shepheards to their benefices for their owne aduantage , and so fill the Church of God full of blind guides , fitter to be ouer-seene themselues , then to ouer-see others ; yet this gentleman , shall I say that he was a free Patron ; nay , which is more strange was he not ready to purchase Church-liuings with his owne siluer , and bestow them gratis , as we say , vpon such Pastors as would be carefull of the flocke committed to their charge : and for mine owne particular I must needes acknowledge it with thankefulnesse , that he freely and frankly made me the vnworthy pastor of this congregation , at his great cost and expences . Againe , whereas others of his ranke , are wont to purloyne and rob the Church , and seeme to compound with the deuill , Damihi diuitias caeteri tolle tibi : giue me the profits of the Church , and take thou the soules of the people , and so place some vnworthy of their cures , while they make themselues merry with the Lords portion , and spend it vpon dogs , hauks , and twenty to one of worse matters ; and then colour ouer all their the euery by calling of their benefices by the name of donatiues : this gentleman ( whom I cannot easily paralel ) whatsoeuer hee might doe by humane law , yet would he not make ship wracke of a good conscience for a little lucre : but like Abraham to Melchizedecke , hee paied tithes of all , Gen. 13. 20. But alasse , our freind Lazarus is dead , his habitation is in the hill of Zion in the cittie of the liuing God : and behinde him there remaine , a number of Church-pyrats , that would not only rob the parson , vicar , Church , Chappell , God , but would venture a voiage to hell for a little lucre .

Fourthly , his sanctification appeared further , by the care hee had to hallow and honour Gods name : and this am I able to testifie for him , that since first I knew him , neuer did I heare one oth or No swearer . other great or small fal from him , which speaks not a little to his commendation in these times , when our whole land is too full of blasphemy , and those deadly words spoken of , Eccles. 23. 11. are as common as stones in our streetes : the time was when there were few swearers except men-swearers , but now our women are not ashamed to rap out oath after oath , to the dishonour of God and his Sonne Christ : and as for too many of our gentry , ( woe is me that I am borne to be a contentious man ) come but within their thresholds to heare the master sweare , and seruants sweare ( I quake and tremble to name their oaths , by the precious wounds of God , by Gods heart , by Christs blood , &c. ) a man would think himself entred into the very suburbs of hell ; yea and with your fauour , many also that make scruple of greater , make little scruple of lesser oaths , by their faith , troth , &c. and such a family as Sir Edward Lewkners ( pardon me though I speake bluntly ) whether I haue so often resorted , and neuer hard one oath throughout the whole family , is hardly to be found in a country . Alasse , my brethren , how can we choose but expect iudgement , when this fearefull sinne so raigneth , and rageth amongst vs ? I turned , saith the Prophet , and looked , and behold , a flying booke , the length of it 20. and the breadth of it 10. cubits : and then it follows , Loe , this is the curse that goeth ouer the whole earth , and euery one that steales , and sweares , shall bee cut off as well on this side as on that , Zach. 5. 1. 2. 3. and Zophon . 1. 4. I will , saith God , stretch out mine hand vpon Iudah , &c. and I will cut off them that worship the hoast of heauen , and sweare by the Lord and Malcham ; and them that are turnd backe from the Lord .

Fiftly , how cautelous was he in the choice of his household seruants , a notable testimony of a man truely sanctified : there shall not dwell a wicked person in mine house , Psal. 106. All his care was to haue seruants fearing God vnder his roofe , ruffians , swaggerers , tospots , prophane Esaus , blasphemous Rabsaches were hatefull to him ; and which is very memorable during the time of his shreiualdry , and hauing ( if I mistake not the number ) neere vpon sixty wearing his liuery , yet could I neuer heare of any outragious or inordinate swearers or drunkards amongst the number . Neither can I a little muse at many gentlemen , yea and of some that would make a shew of the best things , that yet entertaine roysters , and riotous persons within their doors ; and when we preach against it , reply for themselues , that good seruants are not to be found in an whole country . To which I answer againe , that though godly seruants are as thin sowne as godly masters , yet some there are to be found , else God forbid . And secondly , let no man take offence against me for speaking truth ; for mine owne part I am of this opinion , that it were better for gentlemen to doe any office themselues , then to entertaine one leude seruant into their houses : for one godlesse wretch in an house , is like Ionah in the shippe , and brings vengeance vpon all the rest .

Sixtly , his holines appeared further , by his almes-deeds : so the spirit saith of His almes . Cornelius , that he was a deuout man , and how doth he prooue it ? Hee gaue much almes , and prayed much , Acts. 10. vers. 2. The like may I say of our kinde Lord and freind deceased ; he was a deuoute man : and thus I prooue it ; hee prayed much , and besides he was full of mercy . Your selues can beare me record , how many of your poor people he cloathed with the sleeces of his sheepe , and what his custome was , ( viz. ) for euery Last yeare beeing 32. yeares old , he cloathed 32. poore people . yeare of his life , to cloath one of your poore and naked ones . Some may happily wonder at so great expence from one man , and it may be some haue said to him as Iudas did ; Ad quid perditio haec ? what needes all this this waste ? is it not enough to cloath the poore of your owne towne ? The money spent in apparelling so many poore , would buy a great deale of soft raiment for your owne family : Charity must beginne at home : In time this course will sucke your coffers too much . Though I accuse none , no nor suspect any , yet is it probable enough , that some might open their mouths to this effect . Christ neuer did good work but some or other were offended . Yea , but may some say , the hungry must be fed as well as the naked cloathed : our Sauiour saith , not onely , Hee that hath two coates , let him giue to Luk. 3. 11. him that hath none : but he addes moreouer , and he that hath meat , let him doe likewise : did he therfore feed the hungry ? Yes verily , and gaue a portion to seauen , and also to eight , Eccles. 11. 1. witnesse the great company of Orphans , widdowes , and fatherlesse children that weekely and dayly sought and found releife at his gates : and which is worthy remembrance in these dayes , when some like Absolom build Pyramides to keep their names from obliuion , 2. Sam. 18. 18. and others like Nebuchadnezzar , mount vp their turrets of Babell , Dan. 4. 33. for vaine ostentation , till they haue vtterly disabled themselues , for all workes of charity ; This gentleman ( at the nameing of whom mine heart bleeds afresh within me ) his buildings were for better vses : and it is well knowne to you which heare me this day , that he reared vp one building neer his own hous , furnished it with a large table to the onely vse and releefe of the poore , that thrice a weeke resorted thither , and were liberally prouided for , to his great expences . Insomuch that he might haue pleaded for himselfe as Iob did ; If I haue restrained the poore of his desire , or haue caused the eyes of the widowe to faile ; if I haue eaten my morsells alone , and the fatherlesse hath not eaten thereof ; if I haue seene any perish for want of cloathing ; if I haue lift vp mine hand against the fatherlesse , then let mine arme fall from my shoulder , yea let it be broken from the bone . Iob. 31. 16.

Seauenthly and lastly , his holinesse appeared by his continuall progresse in grace . For so saith God , They which wait vpon the Lord shall renew their strength , they shall lift vp their wings as the eagles , they shall runne and not be wearie , they shall walke and not faint , Isa. 40. ver. 31. And whereas the vngodly may fitly be compared to the children of Ephraim , that bent their bowes , and made a shewe as though they would fight , but turned back in the day of battell , Psal. 78. 9. or rather to men in a consumption , that consume away by little and little , vntill they are buried in the earth : though hypocrites decline and grow worse and worse , yet now I speake of one , of whome I may say , as it was said of the Church of Thyatira , that his workes were more at the last , then at the first , Reu. 2. 19. or as it was said of Ruth , the same also may be saide of him , that he shewed more good at the latter end , then at the beginning , Ruth . 3. 19. more heauenly minded , more zealous for Gods honour , more carefull to draw others to God , more often in praier , more cautelous in the choise of his houshold-seruants , fuller of good works and almes-deeds , and euery way more fruitfull ( though neuer barren ) at the last then at the first : all his houshold-seruants perceiued as much : and for mine owne part , I neuer resorted to the house , but me thoughts I saw a sensible growth in goodnesse . And now , beloued , since a godly life in generall , and the particulars named , of zeale , frequencie in praier , &c. be infallible notes of sanctification , though I say nothing of his humilitie , beeing as humble as the child newly weaned , Psal. 131. 2. of his care to hallow and sanctifie the Lords Sabbaths , both he and his houshold : of his care to teach and instruct his family ; yet haue I spoken sufficient for the probation of his holinesse .

I might now speake as largely of his 2. His righteousnesse . righteousnesse , but that time commands me to take my worke out of the loome . Yet thus much I will be bold to speake , and promise before this audience , in the words of Samuel to the people , 1. Sam. 12. 3. Whose oxe hath he taken ? or whose asse hath he taken ? to whom hath he done wrong ? or whom hath hee hurt ? or at whose hands hath hee taken a bribe ? and if he hath it shall be restored . But I cannot stand to speake of these things , neither of his godly death , wherein also I might bee copious . But dead hee is , his bodie I meane is dead ; as for his spirit , that liues in the city of the liuing God , amongst millions and myrriads of heauenly Angels , in the company and Chuch of those first begotten , which are gathered into an heauenly , with the Iudge of all flesh , in the newe Ierusalem , whose gates are pearle , whose streetes gold , whose wals are precious stones , where quires of angels , the Cherubims and the holy Seraphims , sing Halaluiah , Hosanna , to God on high ; and there he shines and shall shine , like the brightnesse of the firmament , and glister like the starres for euer and euer : while we remaine vpon the troublous sea of this world to lament his losse ; yea , who can sufficiently lament it ?

How can his godly Lady lament enough , for the losse of so kind and louing an husband , that loued and tendred her as his owne soule .

How can his young children lament enough , when they shall come to years of discretion , and find themselues bereaued of so carefull and louing a father .

How can his seruants lament enough for the losse of so religious a Master , that was wont to goe out and in before them by a godly example , and was so diligent to teach and instruct them in the way of godlines .

How can the learned and louers of learning lament enough , since hee is gone , that like that famous king of Sicilia , beeing asked whether he had rather Robert , King of Sicil. forsake the companie of certain learned men about him , or his Kingdome ; answered , his kingdome , rather then his learning , or learned tutors : since hee is gone that preferred learning before his great possessions .

How can the despised Ministers of the word lament enough , now that they are counted the skumme of the world , and refuse of the people , and he is fallen that accounted of them , as the Embassadors of God , and the dispensers of the mysteries of Christ Iesus .

How can the professors of the Gospel mourne enough , since he is taken away that loued the verie name of a disciple .

And all the poore and needy in the towne round about , that are hungrie , harbourlesse , and want cloathing , how can they lament enough , since he is dead that was wont to giue them meat in due season ; and whilest he liued , deliuered the poore that cryed , and the fatherlesse , and him that had none to helpe him ; that was an eie to the blinde , a foote to the lame , and a father to the poore , Iob 29. 14 , 15.

And for my part would I could weep showres of teares with Augustin , or floods of teares with Ambrose , yea day and night with Ieremie , since I haue lost , what is hardly found , a true , a faithfull friend . Since he is gone , whose equall ( consider his young yeares , his great estate , his gifts both of grace and nature ) will hardly be paraleld . Something I haue spoken in his iust prayse , but alasse , I haue but touched the hony , like Ionathan , with the tip of my rod , 1. Sam. 14. 43. and lapt with Gideons souldiers ; my meaning is , that I haue not spoken according to halfe his worth . I know indeed that loue is mighty as wine , and strong as death , and affection may carry mee too farre ; happily I may commend him too much , that it may be I loued too much ; but God knowes , that I euer hated a parasite from my childehood ; and the Lord the seer and searcher of all hearts knowes it , that I haue not spoken one word with an intent to flatter any person liuing , by commending him that is dead . And yet notwithstanding , since the examples both of the liuing and dead , doe farre more mooue then precepts , I hope it will not be altogether vnprofitable to propose a godly example before you , though for his good workes , ( I must needs say what I thinke ) and say as the Queene of the South said of the glorie and wisedome of Salomon , that the one halfe hath not beene told you . We that liue so much by patterne , would God we would set this patterne before our eies , and learne by his example to labour after heauenly wisedome , and true learning , and stirre vp our selues to serue God in holinesse and righteousnes before him all our dayes ; yea , and to enter vpon this gracious course most speedily . It is not long since this gentleman beeing but young , about 32. yeares of age , it is not long since that he was aliue , and in liking as we are , not long since that he sat where we sit , and heard where we heare , and praied where we pray , and had we not need then to looke about vs ? If Abell die , must not Cain much more : If Isaac die , must not Ismael much more : If Simon Peter die , must not Simon Magus much more ? if holy , religious , righteous Sir Edward Lewknor die before he see 33. yeares , why should we dreame of any long continuance ? If