Twenty sermons formerly preached XVI ad aulam, III ad magistratum, I ad populum / and now first published by Robert Sanderson ...

AD AULAM. The First Sermon . WHITE HALL , November 1631. Eccles. 7.1 .

A good Name is better then precious oyntment : and —

1. WHere the Author professeth himself a Preacher , it cannot be improper to stile the treatise a Sermon . This book is such ; a Sermon : and , the Preacher being a King , a Royall Sermon . He took a very large , but withall a very barren Text. His Text the whole World , with a a Quicquid agunt homines ; vo●um , ●imor , ira , voluptas , Gaudia , discursus . — Juvenal . Satyr. 1. all the pleasures , and profits , and honours , and endeavours , and businesses , and events , that are to be found under the Sun . From which so large a Text , after as exact a survey thereof taken , as unwearied diligence in searching , joyned with incomparable wisdom in judging could do , he could not yet with all his skill raise any more then this one bare and short conclusion ; proposed in the very entrance of his Sermon , as the only doctrinal point to be insisted upon throughout : Vanity b b Eccles. 1.2 . of Vanities , saith the Preacher , Vanity of Vanities , all is vanity . This he proveth all along by sundry instances , many in number , and various for the kinde , to make the induction perfect : that so having fully established the main Doctrine , ( which he therefore often inculcateth in his passage along , ) that all things in the world are but Vanity , he might the more effectually enforce the main use which he intended to inferr from it , and reserveth ( as good Orators use to do ) for the close and epilogue of the whole Sermon ; namely , that quitting the World and the Vanities thereof , men should betake themselves to that which alone is free from vanity , to wit , the fear and service of God , c c Eccles. 12.13 , Heare the conclusion of the whole matter : feare God , and keep his Commandements : for this is the whole duty of man .

2. To the men of the world , whose affections are set upon the world , and who propose and promise to themselves much contentment and happiness from the things of this world : as the main Doctrine it self is , so are most of the proofs and passages of the whole Sermon , very paradoxes . We may ( not unfitly ) therefore call this Book Solomons Paradoxes . Look no further then a few of the next following verses of this very Chapter . To prefer a a verse 2. the house of mourning before the house of feasting ; b b — 3. sorrow before laughter ; c c — 5. rebukes before praises ; d d — 6. the end of a thing when it shall be no more , before the beginning of it , when it is growing and coming on ; a soft d d — 6. patient suffering spirit before a stout and haughty minde ; and e e — 12. learning before riches , as the Preacher here doth : what are all these , and other like many , if we respect the f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysipp . apud Plutarch . de contrar . Stoic . common judgement of the world , but so many Paradoxes ? The writings of Zeno , and Chrysippus ▪ ( if we had them extant ) with the whole school of Stoicks , would not afford us Paradoxes more or greater , then this little Book of Solomon doth . There are no less then two in this short verse . Wherein , quite oppositely to what value the world usually setteth upon them , Solomon out of the depth of that wisdom , wherewith God had filled his heart , preferreth a good name before precious Ointment ; and the day of death before the day of ones birth . Paradoxes both : besides the common opinion : but g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Cleanthes apud ●und . most agreeable to truth and reason ▪ both ; as to him that shall duly examine them both , will clearly appear . It will finde us work enough at this time , to examine but the former only , in those words . A good Name is better then a precious ointment .

3. Wherein before I come to the pith of the matter ; I cannot but take notice of an Elegancy observable in the very ba●k and rind of the letters in the Hebrew Text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ The figure Paronomasia , as Rhetoricians call it ; a neere affinity both in the letters and sound , between the words , whereby the two opposite Terms of the Comparison are expressed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Name , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Ointment . Such allusions and agnominations are no strangers in either of the holy tongues : but of frequent use both in the Old and New Testaments . Examples might be alledged many : As out of the Old Testament : Jer. 1.11 , 12. Ose. 9.15 . Amos 5.5 . & 8.2 . Ezek. 7.6 . And out of the New many more 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Joh. 15.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Thess. 3.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heb. 11.37 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . three together , as it were with a breath Rom. 1.29.31 . But omitting the rest , I shall commend unto you but two , but those very remarkable ones out of either Testament one . The one in Esay 24. where the Prophet expressing the variety of Gods inevitable judgements under three several appellations , a a Esay 24.18 . The Feare , the Pit and the Snare ; useth three several words , but agreeing much with one another in letters and sound : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pachadh , the Fear ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pachath , the Pit : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pach , the Snare . The other in Rom. 12. where the Apostle exhorting men not to think of themselves too highly , but according to sobriety , setteth it off with exquisite elegancy thus , b b Rom 12.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

4. The more inconsiderate , ( that I say not , uncharitable and unjust ) they , that pass their censures very freely ( as I have sometimes heard some doe , fondly and rashly enough ) upon Preachers : when now and then in their popular Sermons they let fall the like elegancies , scattering here and there some flowers of elocution among . As if all use of Rhetorical ornaments did savour of an unsanctified spirit ; or were the ranke superfluities of a carnal wit ; or did adulterate , corrupt , and flatten a a 1 Pet. 2.2 . the sincere milke of the word . Or as if they that made use of such exornations , did b b 2 Cor 4.5 . preach themselves and their own wit , rather then Christ Iesus and his Cross : or else sought to make c c 1 Cor. 2.5 . the Faith of their hearers to stand rather in the wisdom of men then in the power of God .

5. These are the common Objections , but they are soon answered . I confess there may be a fault this way , and ( in young men especially , before their judgements are grown to the just ripeness ) many times there is : and so far the exceptions made here against , may be ( in some degree ) admitted . a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — cateraque hujusmodi scitamenta , quae isti 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — immodice faciunt & rancidè . A. Gell. 18. noct. 8. Affectation in this , as in every other thing , is both tedious and ridiculous : and in this by so much more then in other things , by how much more the condition of the person , and the nature of the business , require a sober , serious , and grave deportment . Those Preachers therefore , by a little vanity in this world , take the readiest way to bring , both their own discretions into question , and the sacred word they handle into contempt , that play with words as children do with a feather . A too-too b b Translucida illa & versicolor quorundam elocutio , res ipsas effaeminat , quae illo verborum habitu vestiuntur . Quintil. 8 in proaem . — ni●iúmque depicta . ●ic . in Oratore . light-coloured habit , certainly suteth not well with the gravity of a Sermon . But , as it will not ill-become a sober grave matron ( though she will never be light and garish , yet ) to be all wayes decent in her attire ; yea and sometimes also ( upon fit occasions ) to put on her jewels , and other costlier ornaments : So neither is it blame-worthy , but rather a commendable thing in Preachers of the Gospel , ( though they ought to avoid by all means all fruitless ostentation of a froathy wit , yet ) to endeavour at all times , so far as their gifts and leisure will permit , to express themselves in pertinent and proper forms of speech ; yea and sometimes also ( as occasion may require , c c Dandum non nihil temporibus atque auribus , nitidius aliquid atque affectatius postulantibus . Quintil. 12.10 . and especially the disposition and temper of the hearers ) to put their matter into a more accurate and elaborate dress , and to adorn their discourses with the choicer habiliments of Art .

6. Provided , First that it be done seasonably , discreetly , and with judgement sparingly , and as it were a a Quod est in dicendo pulcherrimum , sed quum sequitur , non cum affectatur . Quintil. 8. in proem Sententia sine pigmentis , fucóque puerili . Cic. 2. de orat . offering it selfe fairely , and without enforcement . And secondly , that it be directed to the right end : Which is , not to gain glory or applause to the speaker ( that is a base and unworthy end : ) much less to poison the judgements , or pervert the consciences of their hearers , by drawing them the more easily thereby into error or Sin ( that is a cursed and pernicious end . ) But either thereby the better to inform the understanding , or b b Excitatoria lumina . Quin. 12.10 . to worke upon the affections , or to quicken the attention , or to succour the memories , or some other way to please their neighbour for his good unto edification . I may not dwell on a by-note : therefore in brief thus . If Preachers seek with wisdom to finde out pleasant words : c c Rom 15.2 . — hoc ipso proderat , quod pla●ebat . de Cice. Quintil. ibid. besides the practice of the holy Prophets and Apostles to warrant them therein , they have our Preachers warrant also for it . Who , as he professeth d d Eccle. 12.10 . else where the doing of it , so here he hath actually done it . Look but at the very outside , the shel of the letter , and you must grant , that the Preacher hath sound out pleasant words .

7. But where he professeth that , he professeth another thing withall ; without which pleasant words would be either to none , or to bad purpose . And that is , that the things that should be written should be upright , even words of Truth . Search we therefore a little into the pith and kirnel of the matter ; and see if he have performed that part also , as well as the other . A good name is better then a precious ointment , The Terms of the comparison are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; a Name , an Oyntment . The common attribute wherein they both agree is Goodness : The name good , the Oyntment good . The difference is in the inequality of degree : Name and Oyntment both good ; yet so , that of the two Goods , the good Name is better then the good Oyntment . A good Name I understand then to be , when a a Consentiens laus bonorum . Cic. 2 Tuscul. the common voice of men , ( either all , or most , or best , ) doth from the approved evidence of a mans worthy carriage in the constant tenor of his life and conversation , give b b Gloria est frequens de aliquo fama cum laude . Cic. 2. de invent . a frequent and commendable testimony thereunto .

8. Then for the other Terme in the comparison : whereas we read it Ointment , the Greek calleth it a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sept. Oyle . Between which two though there be some b b See Luke 7.46 . difference , and accordingly as well in the Greek and Latine tongues as in the English , that difference is acknowledged by allowing them distinct names ( c c

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eustath in Iliad .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Athenae . lib. 15.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Greek Vnguentum and Oleum in the Latine , as well as Oyntment and Oyle in our English : ) yet the same Hebrew word comprehendeth both ; and the words are very often promiscuously and reciprocally used the one for the other in the Greek , Latine , and most other languages . Because they agree much in the same qualities ; and are much of like use : and the most ancient confections of Oyntments did consist for the most part of Oyle , with some addition of herbs , spices , or other ingredients . Yea and even yet , in the most precious and exquisite oyntments , ( such as are either most aromatical for smell , or of most soveraign operation for medicine , ( d d Vnguentum ; oleum condi . tum . common oyle hath a very great part in the confection and is therefore esteemed as the basis or foundation of all oyntments . But whether Oyle or Oyntment , the word seemeth to be here used ( by a kinde of senecdoche ) to signifie all the delights of the sons of men . Because anciently , and in those Eastern countries especially , e e See Marsil . Cognat . 2 var. observat. 9. Oyles and Oyntments were much in use , and in great request , for pleasing f f Recreans membra olei liquor . Plin. 12. nat hist. 1. the sences , for comforting the brain , for refreshing the spirits , for cheering the Countenance , for suppling the joynts , and for sundry other services tending to delight and chearfulness : Wherein they abounded even unto wantonness and luxury . Whose excess therein , as in all other manner of riotous and voluptuous living , was soon followed by the Greeks : and thence derived into Italy , and entertained once at Rome , quickly over-spread the greatest part of the world , then under his Empire , as appeareth by the frequent complaints , and other passages in the writings of the learned of those times . Not to speak of the great use of g g Vnguentis legatis , non tantùm ea legata videntur , quibus unguimur voluptatis causâ , sed et valetudinis . l. in argento . ff. de 9. au● & arg leg . — Oyls and Oyntments then , and ever since , in order to health , as well as pleasure .

9. The Epithite here given to Oyntments , is in some former translations Good ; and so the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifieth : but in our last rendred Precious . All to one effect , for good things are ever precious ; and the better they are , the more precious . The meaning is , as if Solomon had said ; A good name is better then the most fragrant and odoriferous Oyntmements , which for their exquisite pleasantness are held in greatest price and estimation .

10. The word Better , which decideth the whole controversie between the compared terms , and is the just importance of that which the Hebrews in their idiome ( for want of the comparative degree ) express by the preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 prefixed ; must here be understood agreeably to the subject matter , and without reference to Bonum jucundum . Better ; that is to say , more pleasant more contentful : or as Solomon saith a a Prov. 22.1 elsewhere ; comparing a good name with gold and silver , Desiderabilius , more to be wished or desired then a precious oyntment ; or Eligibilius , in the choise to be preferred before it .

11. From the words thus opened , the whole result is briefly this . A good name is a thing very worthy to be of every good man highly esteemed ; and to be held much more valuable then riches , pleasures , honours , or whatsoever other outward things the men of this world can place their utmost felicity in . Wise Solomon hath elsewhere delivered his judgement as positively as may be in this matter , concerning one of these , and that a a Prima ferè vota , & cunctis notissima templis , Divitiae . Juvenal . Sat. 10. the chiefest of all the rest in most mens account , the Worldlings Summum bonum , Riches , ( Prov. 22. ) b b Prov. 22.1 . A good name is rather to be chosen then great riches : and loving favour rather then silver and gold . And the wise son of Sirach also preferreth a good name before c c Sirac . 41.12 , 13. a thousand great treasures of gold . Observe the gradation ; Before gold , Treasures of gold , great treasures of gold , thousands of great treasures of gold : ey and put life it selfe in to boot . Sirach 41. Compare we a little the most esteemed delights of the sons of men , those oyntments that are most precious in their esteem , with a good name : and see if it do not in very many respects goe beyond them all .

12. If we should take an exact Inventory of all the particulars the World affords , which worldly men hunt after with such eagerness , that they not only spend all their strength and travel , but adventure their healths also and lives in the pursuit ; nor so only , but for the obtaining whereof they truck away their precious souls too : we shall finde them all to come under one of these three styles , whereunto S. Iohn hath reduced them , summing them up as it were in the gross ( 1 Ioh. 2. ) a a 1 Ioh: 2.16 . The lust of the flesh , the lust of the eyes , and the pride of life . ( Haec tria pro trino numine mundus habet . ) These are the things so much magnified and adored in the world ; with one or other of these baits Satan tricketh up all his temptations , when he laieth wait for our souls ; Riches , honours and pleasures . And to each of these may the word Oyntment in the Text ( either by way of Metaphor , or Metonymie of the adjunct ) be very well extended . For Riches first , it appeareth that Oyntments were of ancient time accounted , and are so taken notice of by Historians , as a special part of b b Castris Darij Regis expugnatis , in reliquo ejus apparatu Alexander cepit scrinium unguentorum . Plin. 13 nat. hist. 1. the royall treasure of Kings and Princes . And therefore are c c 2 King . 20 13. the spices and precious Oyntments reckoned amongst the things which Hezekiah shewed to the Babylonish Embassadors , when with vain ostentation he desired they should see the royall wealth and magnificence of his treasures . Oyntments also secondly , were the ensignes and symboles of the greatest honours : as being used in the solemn consecration and inauguration of men into the Kingly and Priestly dignities . Among the Heathens indeed in 〈◊〉 of the Hebrews ( as many other of their rites came in upon that account , ) but among the Hebrews , by speciall appointment from God himself . Insomuch as d d Pineda . some interpreters conceive it not improbable , that Solomon in this place might have respect to those Regall and Sacerdotall anointings . But above all , thirdly , Oyntments were the special emblems and expressions of mirth and jollity : and therefore were used in entertainments and at feasts . Testimonies hereof from the writings of Poets and Historians both Greek and Latine , in great abundance , besides that , I finde them ready e e v. Franc. Luisin . 2. parerg 16. Bachio observ. in Ps. 22. F. collected by sundry learned men , are of themselves obvious every where . But finding store enough also in the holy scriptures , I need not recite any other . There we read f f Esay . 61.3 . of the Oyle of joy , and g g Psal. 45.7 . the Oyle of gladness . When thou fastest , saith our Saviour , do not by an affected sullennesse and sadnesse make ostentation of thy fasting , as hypocrites do : but h h Mat. 6.17 , 18. unge caput &c. make semblance rather , by anointing thy head , and washing thy face , as if thou wert going to a feast , that so thou maist be out of the reach of all temptation to vain glory that way , whilst thou dost not appear to men to fast . When David recordeth in Psalm 23. how bountifully God had dealt with him , and shewed him his goodness plenteously , he setteth it forth in this manner ; i i Psalm 23.5 . Thou hast prepared a table before me , thou hast anointed my head with Oyle , and my cup runneth over . To omit other places , hitherto tendeth that ironical speech of our Preacher to the epicure chap. 9. k k Eccl. 9.7 , 8. Goe thy way , eat thy bread with joy , and drink thy drink with a merry heart . Let thy garments be alwayes white ( another signe of rejoycing that , ) and let thy head lack no oyntment . Riches , Honours , Pleasures ! you see Oyntment hath somewhat to do with them all , and so the word may well comprehend them all .

13. Now then to enter into the Comparison : first , all these Oyntments ( even the most precious of them ) are equally common to the Good and Bad. The worst of men may have as large a share in them , as the best : the most notorious vicious liver , as the most eminently vertuous person . For though they be in truth secretly disposed by the most wise and just hand of a divine providence : yet to the outward appearance ( and farther our eye will not pierce , ) the dispensation of them seemeth to come from chance rather then justice , and fortune rather then merit . This the Preacher took into his consideration , and complaineth of it chap. 9. as one of the great evils and vanities among those that are done under the sun , that a a Eccl. 9.1 , 3. all ( outward ) things come alike to all , and that there is one event to the righteous and to the wicked : and thence inferreth , that no man can know ( so as to pronounce thereof with any certainty ) whether he be in the love or hatred of God , by all that is before him . If in respect of these outward things there be any difference between the Good and the Bad ; the advantage is rather on the worse side , bad men oftentimes having a larger portion thereof , then good men have . Why the holy and wise God , the first cause of all things that happen , suffereth it so to be as to particulars ; that is counsel to us , and we may not search into those secrets : only we are assured in the general , that he doth it for just and gracious ends best known to himself . But as to second causes , we see evidently reason enough to satisfie us , why it should be likely to fall out thus rather then otherwise ; if but in this : that wicked men , what worldly ends they propose to themselves they pursue to the utmost , not boggling at any thing that they think may conduce to the obtaining of the same , be it right or wrong ; whereas godly and vertuous men make conscience both of End and Means , and will neither pitch upon any unworthy end , nor adventure upon any unlawful means . Hath it not been always seen , and still is , and ever will be ( more or less ) to the worlds end , That extorting Vsurers oppressing Landlords , unconscionable Traders , corrupt Magistrates , and griping Officers , have gotten together the greatest wealth , and most abounded in riches ? That obsequious Flatterers , temporising Sycophants , perfidious Traytors , bold and insolent intruders , bribing and simoniacal chafferers , have climbed up the highest rounds of Civil and Ecclesiastical preferments ? That men of base and unmanly condition , rather to be called beasts then men , if not Monsters rather then either of both , ( such as some of the old Assyrian and Persian Monarchy , and after them some of the Romane Emperours were ) have surfeited of pleasures to the full , and wallowed in all manner of luxury and sensuality ? Worthless and wicked men may swim up to the chin in rivers of oyle , and have their heads and beards , ey and the very skirts of their garments too , bedrencht in great abundance with the choysest of these outward Oyntments .

14. But a Good Name , is Peculium bonorum . Gracious and vertuous men have a more special interest , a kinde of peculiarity in it : as being ( in the ordinary course of Gods providence ) the proper effect , and ( by his good blessing ) for the most part the most certain temporal reward of Vertue and Piety . a a Phil. 4.8 . Si quae virtus , si qua laus , saith the Apostle Phil. 2. If there be any vertue , if there be any praise : As if there could be no praise , where there is no vertue ; no more then there can be a b b Gloria umbra virtutis est Senec. Epist. 79. shadow , where there is no body to cast it . It was c c Heb. 11.2 . by faith ( and the fruits of faith ) that the Elders obtained a good report . The projectors of the Tower of Babel aymed by that building to get themselves d d Gen. 11.4 . a name ; and e e — 9. they did : but the name was e e — 9. Babel , a name of Confusion ; little comfort or honour to them . Many men are ambitious of a great name ; and sometimes they h h — & quidem quod potuerat , assecu●us est . de Hermocle Valer. Max. 8.14 . get it too : as he that set Diana's Temple on fire , i i — vo●o adipis●ndae famae la●ioris Solin . c. 43. only to be talked of . But a great name is one thing , and a good name another . Greatness may get a man a great name ; but goodness only a good name . You that are great men , if you be not good withall ; do what you can for the preservation of your name and memory , use all your best wit and art , spend the most costly perfumes and precious ointments you have about it : when you have done your utmost endeavours , we may justly put that rebuke upon you , which the Disciples did unjustly upon the good woman in the Gospel , f f Mat. 26.8 . Quorsum perditio haec ? whereto serveth this wast ? Oleum & operam : you shall not be able , after all this expence of oyle and toyle , to preserve your names from stench and putrifaction . It is nothing but godliness and righteousness that can do that . g g Prov. 10.7 . The memorial of the just , when Envy and Calumny have done their worst to blast it , shall yet be blessed : but the name of the wicked , when Hypocrisie and Flattery have done their best to prevent it , shall not notwithstanding . A good name then is therefore first more excellent , then any precious oyntment ( either in the letter or metaphor ) because less Common .

15. Compare secondly , the delights and comforts , and contents of both : and see the issue . Oyles and Oyntments do give exceeding great delight to the senses ; so as scarce any one kinde of thing more : which perhaps might be some cause , why Solomon should here make choice of them , rather then any other things , whereby to express outward and sensual pleasures . And this they do by three distinct qualities : whereby they ●ffect three distinct senses . The Qualities are ; Laevor , Nitor , Odor : The Senses affected therewith , Feeling , Seeing , Smelling . The first Quality is Laevor ; a kinde of gentle softness , and smoothness , and supple glibbiness : wherewith the touch is much delighted . Upon which quality David the father , and Solomon the son , do both reflect in those proverbial speeches of theirs : where speaking , the one of flattering dissemblers , saith a a Psal. 55.21 . Molliti super oleum , Their words are softer then Oyle Psal. 55. the other of the whorish woman , saith b b Prov. 5.3 . Her lips drop like a hony-combe ; and her mouth is smoother then Oyle , Prov. 5. The second Quality of Oyls and Oyntments is Nitor , a kinde of brightness and varnish , which they cast upon other bodies , making them loook fresh and glister : which quality taketh the eye , and affecteth the sight● . As colours laid in Oyle have a gracefull verdure and lustre beyond those that are not so laid . Of which quality the Psalmist maketh special mention Psal. 104. where describing the manifold works of God , among other things he saith that God bringeth food out of the earth , as namely wine to make glad the heart of man , c c Psa. 104.15 . and Oyle to make him a cheerful countenance , or ( as our last translation hath it , somewhat neerer the letter , but to the same sense , ) to make his face to shine . Their third Quality is Odor ; the sweet fragrancy which they send forth round about them to a good distance : which maketh them wondrous pleasant to the Smell . The Poets therefore sometimes call Oyntments and Perfumes d d — persusis liquidis urget odoribus . Hor. 1. carm. 5. Odoers in the abstract : as if they were nothing else but smell . To this quality do referr those reciprocal speeches in the Canticles : Of the Spouse to her well-beloved in the first Chapter , e e Cant. 1.3 . Because of the savour of thy good Oyntments , therefore doe the virgins love thee ; And of him again to her , in the fourth Chapter , f f — 4.10 . How faire is thy love , my sister , my spouse ? how much better is thy love then wine ? and the smell of thine Oyntments then all spices ? When Mary powred out her costly spikenard on Christs feet , the story telleth us , that g g Joh. 12.3 . all the house was filled with the odour of the Oyntment . Joh. 12.

16. Oyntments then are good and pleasant . But as Aristotle sometimes pronounced of the Rhodian and Lesbian wine , when he had tasted of both ; that a a — utrumque oppidò bo●um : sed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A. Gel. 13. noct. Attic. 5. the Rhodian was good too , but the Lesbian was the pleasanter : so it may as reasonably be pronounced in the present contest , that though the precious Oyntment , be good and pleasant in his kinde , yet the good Name for goodness and pleasantness is far beyond it . For whereas the precious Oyntment , though it have in it much variety of pleasure in regard of the three now-mentioned qualities : yet can it bring all that delight no farther then to the outward senses of Touch , Sight , and Smell : As for that passage in Psal. 109. b b Psal. 109.18 . It shall enter like Oyle into his bones : it is perhaps rather to be understood as an hyperbolical expression ; then to be taken as exactly true in rigore loquendi . But as for a good Name , that pierceth farther then either bones or marrow : it entereth into the inner man , and bringeth rejoycing to the very heart and soule . c c Prov. 15.30 . A good report maketh the bones fat , saith Solomon : and that , I weene , is another-gates matter , then to make the face to shine . This for material Oyle . Then for those other outward things , which for some respects ( I told you ) might be also comprehended under the name of Oyntments , Riches , Honours , and worldly Pleasures : alas d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eurip. in Hecub . act. 2. how poore and sorry comforts are they to a man that hath forfeited his good Name ; that liveth in no credit nor reputation : that groaneth under the contempt , and reproach , and infamy of every honest , or but sober man . Whereas he that by godly and vertuous actions , by doing justice , and exercising mercy , and ordering himself and his affiairs discreetly , holdeth up his good Name and reputation : hath that yet to e e — tamen , dum existimatio est integra , facilè consolatur honestas egestatem . Cic. pro Quinct . comfort himself withall , and to fill his bones as with marrow and fatness ; though encompassed otherwise with many outward f f Ego si bonam famam mihi servasso , sat ero dives . Plaut. Mostel . 1.3 . wants and calamities . Without which , even life it selfe would be unpleasant , I say not to a perfect Christian only , but even to every ingenuous morall man . The worthier sort of men among the Heathens , would have chosen rather to have dyed the most cruel deaths , then to have lived infamous under shame and disgrace . And do not those words of S. Paul ( 1 Cor. 9. ) shew , that he was not much otherwise minded , g g 1 Cor. 9.15 . It were better for me to die , then that any man should make my glorying void . Thus a good Name is better then any precious Oyntment ( take it as you will , properly , or tropically , ) because it yieldeth more solid content and satisfaction to him that enjoyeth it , then the other doth .

17. Compare them thirdly , in those performances whereunto they enable us . Oyls and Oyntments , by a certain penetrative faculty that they have , being well chafed in , do a a — ut corpus unc●ione recreavi . S●nec . Epist. 53. supple the joynts and b b — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Joach . Camerar . problem . decur . 8.1 . strengthen the sinews very much , and thereby greatly enable the body for action , making it more nimble and vigorous , then otherwise it would be . Whence it was , that among the Greeks , and from their example among the Romans , and in other Nations , those that were to exercise armes , or other feats of activity in their solemn games , especially c c Exercent patrias oleo labente palestras , Virgil. A●n. 3. wrestlers , did usually by frictions and anointings , prepare and fit their bodies for those athletique performances , to do them with more agility and less weariness . Insoas Chrysostome and other Greek Fathers almost every where use the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not onely when they speak of those preparatory advantages , ( such as are prayer , fasting , meditation of Christs sufferings or of the joyes of heaven , and the like ) wherewith Christians may fortifie and secure themselves , when they are to enter the combate with their spiritual enemies ; but more generally to signifie any preparing or fitting of a person for any manner of action whatsoever .

18. But how much more excellent then is a good Name ? which is of such mighty consequence & advantage for the expediting of any honest enterprise that we take in hand , either in our Christian course or civil life in this world ? It is an old saying , taken up indeed in relation to another matter somewhat distant from that we are now treating of ; but it holdeth no less true in this , then in that other respect : Duo cum faciunt idem , non est idem . Let two men speak a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Euripid. in Hecub . act. 2. the same words , give the same advice , pursue the same business , drive at the same design ; with equal right , equal means , equal diligence , every other thing equall : yet commonly the success is strangely different , if the one be well thought of , and the other labour of an ill name . So singular an advantage is it , for the crowning of our endeavours with good success , to be in a good name . If there be a good opinion held of us , and our names once up , whether we deserve it or no , : whatsoever we do is well taken ; whatsoever we propose is readily entertained ; our counsels , yea , and rebukes too , carry waight and authority with them . By which means we are enabled ( if we have but grace to make that good use thereof , ) to do b b Nec verò neglige●da est fama : nec mediocre telum ad res gerendas existimare opor●et benevolentiam civium . Cic. de amicit . the more good , to bring the more glory to God , to give better countenance to his truth , and to good causes and things . Whereas on the other side , c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. Tom. ( edit. Savil. ) 6. orat . 17. if we be in an ill name ( whether we deserve it or no ) all our speeches and actions are ill-interpreted ; no man regardeth much what we say or do ; our proposals are suspected ; our counsels and rebukes , though wholsome and just , scorned and kickt at : so as those men we speak for , that side we adhere to , those causes we defend , those businesses we manage , shall lye under some prejudice , and be like to speed the worse , for the evil opinion that is held of us . We know well it should be otherwise : Non quis , sed quid . As the Magistrate that exerciseth publick judgment , should lay aside all respect of the person , and look at the cause onely : so should we all in our private judgings of other mens speeches and actions , look barely upon the truth of what they say , and the goodness of what they do , and accordingly esteem of both ; neither better nor worse , more or less , for whatsoever fore-conceits we may have of the person . Otherwise how can we avoid the charge of having d d Jam. 2.1 . the faith of our Lord Iesus Christ the Lord of glory with respect of persons ? But yet since e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Menand . men are corrupt , and will be partiall this way , do we what we can ; and that the world and the affairs thereof are so much steered by f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. 1. Rhet. In homine virtutis opinio valet plurimum . Cic. in Topic. Opinion : it will be a point of godly wisdome in us , so far to make use of this common corruption , as not to disadvantage our selves for want of a good Name and good Opinion , for the doing of that good ( whilst we live here among men subject to such frailties , ) which we should set our desires , and bend our endeavours to do . And so a good name is better then a good ointment , in that it enableth us to better and worthier performances .

19. Compare them fourthly , in their Extensions : and that both for Place , and Time . For place first . That Quality of the three before mentioned , which specially setteth a value upon Oyntments advancing their price and esteem more eminently then any other consideration , is their smell : those being ever held most precious and of greatest delicacy , that excell that way . And herein is the excellency of the choisest Aromatical Oyntments , that they do not only please the sense , if they be held neere to the Organ ; but they do also disperse the fragancy of their scent round about them to a great distance . Of the sweetest herbs and flowers the smell is not much perceived , unless they be held somewhat neer to the nostrill : But the smell of a precious oyntment will instantly diffuse it self into every corner , though of a very spacious room ; as you heard but now of the a a Joh. 12.3 . spiknard powred on our Saviours feet , Ioh. 12. But see how in that very thing , wherein the excellency of precious Oyntments consisteth , a good Name still goeth beyond it . It is more diffusive , and spreadeth farther . Of King Vzziah , so long as he did well and prospered , it is said , that b b 2 Chr. 26 15. his name spread far abroad 2 Chron. 26. And the Prophet saith of the people of Israel , in respect of her first comely estate , before such time as she trusted in her own beauty , and plaied the harlot , that c c Ezek. 16.14 . her name went forth among the Heathen for her beauty , Ezek. 16.

20. Besides , a good Name , as it reacheth farther , so it lasteth longer then the most precious Oyntments : and so it excelleth it in the extension of Time , as well as of Place . As for Riches , Pleasures , Honours , and whatsoever other delights of mortall men , who knoweth not of what short continuance they are ? They many times a a Prov. 23.5 . take them wings , and fly away from us , leaving us behinde to grieve for the loss . If it happen they stay with us to the last ( as seldome they do ; ) yet then is the parting uncomfortable : we can neither secure them from the spoile of others ; nor can they secure us from the wrath of God . However , part we must : if they leave not us whilst we live , sure enough we shall leave them when we dye . It may be when we are dead , some pious friend or other may bestow upon our carkases the cost of b b Joh. 19.40 . embalming with spices , odours , and oyntments : as we see the custome was of old , both amongst the heathens , and the people of God . And those precious Oyntments may perhaps preserve our dead bodies some few moneths longer from putrifaction , then otherwise they would have endured . But at length , howsoever the worme and the grave will prevail : and we shall turne sooner or later ; first to dirt , and then to dust . And here is the utmost extention , continuance , and period of the most precious Oyntments ( literal , or metaphorical ) the world can afford .

21. But a good Name is a thing farr more durable . It seldom leaveth us , ( unless through some fault or neglect in our selves ) but continueth with us all our life long . At the houre of death also it standeth by us , and giveth some * * Mors tum aequissimo animo appe●itur , cum suis se laudibus vita occidens consolari potest . Cic. 1 Tuscul. sweetning unto the bitterness of those last pangs ; when our consciences do not suggest to our expiring thoughts any thing to the contrary , but that we shall dye desired , and that those that live by us and survive us , will account our gain by that change to be their loss . Yea , and it remaineth after death , precious in the memories , and mouths , and ears , of those that either knew us , or had heard of us . Surely no oyntments are so powerfull to preserve our bodily ashes from corruption , as a good Name and report is to preserve our piety and vertue from oblivion . a a Sirac . 44.14 . Their bodies are buried in peace , but their name liveth for evermore . Eccles. 44. And upon this account expresly it is , that the same Ecclesiasticus elsewhere ( as you heard before ) preferreth b b — 41.12 . a good Name , not only before the greatest riches , because it will out-last a thousand great treasures of gold ; but even before life it self , yea before a good life ( at least in this , though in other respects it be below it , as but an appurtenance thereunto , ) that whereas c c — 41.13 . a good life hath but a few days , a good Name possibly may endure for ever .

22. Now lay all together that hath been said , that a good Name is a more peculiar blessing ; That it bringeth more solid content ; That it enableth us more and to more worthy performances ; That it is of greater extension both for place and time , reaching farther and lasting longer , then the most precious Oyntments , either literally or metaphorically understood : and then judge , if what Solomon hath here delivered in the Text , how great a Paradox soever it may sound in the ears of a worldling , be not yet a most certain and clear Truth ; viz. That a good name is better then a precious oyntment ; and therefore in all reason to be preferred by every understanding man before Pleasures , Riches , Honours , or whatsoever other outward delights of worldly men .

23. But it is needful you should be here admonished , ( lest what hath been hitherto said should be in any part either mistaken , or misapplyed , ) that all this while I have spoken but of material oyntments , and such other contentments , as the outward things of this world can afford . The preheminence of a good name thus farr just , beware you make not unjust by over-stretching . For there is besides all these a spiritual Oyntment also ; an inward anointing , the anointing of the inner man , the soule and Conscience with a a Psal. 45.7 . the oyle of the spirit , the saving graces and sweet comforts of the Holy Ghost ; that oyle of gladness , wherewith the blessed son of God was anointed above his fellows and without measure , and whereof all the faithful and elect children of God are in their measure his fellow partakers . b b 1 Joh. 2.20 : Ye have an unction from the holy one , saith S. Iohn : and again , c c — 27. The anointing which ye have received of him abideth in you . This is a singular and right precious oyntment indeed : infinitely more to be preferred before a good name , then a good name is to be preferred before other common and outward Oyntments . The inseparable adjunct and evidence whereof is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which we usually call a good Conscience . God forbid any man should so far tender his d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plutarch . good name , as for the preservation of it to make shipwrack of the other . e e Augustin : Duae sunt res , Conscientia & Fama &c. saith S. Augustine . Two things there are , saith he , whereof every man should be specially chary , and tender his Conscience , and his Credit . But that , of his Conscience , must be his first care : this , of his Name and Credit , must be content to come in the second place . Let him first be sure to guard his Conscience well : and then may he have a due regard of his good name also . Let it be his first care to secure all within , by making peace with God and in his own brest : that done , ( but not before ) let him look abroad if he will , and cast about as well as he can , to strengthen his Reputation with and before the world .

24. A very preposterous course the mean while is that , which those men take , that begin at the wrong end ; making their Consciences wait upon their Credit . Alass , that notwithstanding the clear evidence both of Scripture and Reason to the contrary , after so many sharpe reprehensions by the Minister , so many straight prohibitions by the Magistrate , there should yet be found among our Gentry , so many spirits of that desperate unchristian resolution ; as , upon the slightest provoking word that but toucheth upon their reputation , to be ready either to challenge , or to accept tho duell : Either of which to doe , must needs leave a deep sting in the Conscience ( if yet it be penetrable and not quite seared up ; ) since thereby they expose themselves to the greatest hazard , if not inevitable necessity , of wilfull murther either of themselves or their brethren ! 2. Alas , that there should still be found amongst our Clergy-men that formerly being perswaded that our Church-Ceremonies and Service were unlawfull , and having ( during such their perswasion ) preached against them openly before their Congregations as unlawfull , but have been since convinced in their judgements of the Lawfulness thereof , should yet with-hold their conformity thereunto , and chuse rather , not only to expose themselves to such mischiefs and inconveniences as that refusal may bring upon them , but to seem also a a — ne pudorem poenitentiamque fateamini , contumaciâ vindicatis errorem . Quintil. declam. 17. to persist in their former error ( to the great scandal of their people , and cheating their own Consciences , ) then by acknowledging that they have erred , adventure the loss of that great reputation they had by their former opposition gained amongst their credulous followers ; 3. Alas that there should still be found among our People , men who being conscious to themselves of some secret wrongs done to their brethren in their worldly estate by oppression , fraud , or other false dealing ; do yet hold off from making them just restitution or other meet compensation for the same : and so become really cruel to their own consciences , whil'st they are so fondly tender over their reputations with others , as rather to continue still dishonest in retaining , then acknowledge their former dishonesty in obtaining , those ill-gotten parcels .

25. But leaving all these to the judgement of God and their own hearts , and to ruminate on that sad Text ( Luk. 16. ) a a Luk. 16.15 . that which is highly esteemed amongst men , is abomination in the sight of God ; For thee Christian brother who ever thou art , that shalt at any time be in a strait between two evils , shaken with doubtings and distractions , what to do , when thy Conscience and thy Credit lie both at stake together : thou hast a ready resolution from the old Maxime , E malis minimum . As the Merchant in a storm throweth his dear commodities into the sea to save himself ▪ so do thou resolve to b b Conscientiae satisfiat : nil in famam laboremus . Senec. 3 , de ira . 41. redeem thy Conscience howsoever , and at any rate ; whatsoever betide thy Credit . I forbid thee not , to be tender of thy good name ; ( it is an honest care ) but I charge thee upon thy soule , to be more tender of thy Conscience .

26. This admonition premised ; I shall now with your patience proceed to some Inferences , from what hath been delivered concerning the excellency of a good name , and what a precious thing it is . But the more precious it is , the more grievous first is their sin , that seek to rob others of it . We read in Pliny , that there were some Oyntments in the shops in his time , made of such a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mat. 26.7 . costly ingredients ( so great was the ryot of those times , ) that b b Excedúntque quadringentos denarios libra : tanti emitur voluptas aliena . Plin. 13. nat. hist. 3. every pound weight was sold at 400. Romane pence , which by computation ( allowing to the Romane penny seven pence halfepenny of our coyne ) commeth to above twenty two pound English : which was a very great rate , especially considering the time wherein he lived , about fifteen hundred years agoe . We would all think , that man had done a very foule robbery , that should have broken a shop , and carried thence any considerable quantity of such costly ware . And must we not then adjudge him a far worse thief , that injuriously taketh away a mans good Name from him ; which we have heard to be in many respects far more precious , then the most precious Oyntments can be ? But Murther is a Felony of a higher degree then Theft . Sometimes we pitty Theeves : but we detest Murtherers . Yet neither Theeves nor Murtherers are more cruel and injurious , than Slanderers and Backbiters , and Talebearers , and Whisperers , and false Accusers are . Those bereave a man but of his Livelihood , or at most of his Life : but these c c Ergo linguas vestras acuistis in gladios , quas movistis in mortes , non corporum , sed honorum . Iugulastis , non membra , sed nomina . Optat. lib. 2. take that from him which is justly d d In maledicto plus infamiae quàm in manu : in infamiâ plus poena quàm in morte . Quintil. 6. Justit . 2. more deare to him then either Life or Livelihood .

27. It were to be wished that all malicious and envious persons would lay this to heart , who seek to raise their own fame upon the ruine of their brothers : whose daily endeavour it is , and daily practise , to raise scandalous reports of others , and to cast foule aspersions upon them without cause , to make their Names unsavoury , and thereby to render their persons odious , among such as will be ready to spread the report farther ( and it is great odds they will do it with some a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Procl . in Hesiod . addition of their own too , ) or otherwise make ill use of it , to their prejudice . But since such mischievous persons will not , or cannot , learn to do better , having been long accustomed to do ill ; no more then a Leopard can change his spots , or a Blackamore his skin : it will concern us very much , not to suffer our selves to become receivers to these Theeves , or abetters to these Murderers , by setting our ears wide open to their detractions ; but rather to suspect him as an impe of Satan , that delighteth in Satans office , in being an accuser of his brethren .

b b Rev. 12 10. 28. Secondly , how distant are they from Solomons judgement , that value any outward thing in the world , ( it may be some little sordid a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato . gain , or some petite slippery preferment , or some poor fruitless pleasure ) at a higher rate then they doe their good Name : which Solomon here so much preferreth before them all ? 1. The Covetous worldling , so he may but lade himself fast enough with thick clay , b b — quid enim salvis infamia nammis . Juvenal . Satyr. 1. — Tunicam mihi malo lupinis Quàm 〈◊〉 toto 〈◊〉 vicinia pago . — Sat. 14. Horat. 1. Satyr. 1. what careth he what men say or think of him ? Call him Churle , Miser , Caytiff , Wretch , or what else they think good : ᶜ at mihi plaudo domi . Tush , saith he , let them say on : the fox fareth best when he is curst . If this man be a wise man , ( as himself thinketh none wiser ; ) sure then Solomon was not so wise a man as he is taken for , to say as he doth Prov. 22. d d Prov. 22.1 . A good Name is rather to be chosen then great riches &c. 2. The ambitious man , that panteth after preferment ; what regardeth he , though all the world should taxe him of flattery , of bribery , of calumny , of treachery , of perjury : so he can but climbe up to the step at which he aimed , and from which he knoweth not how soon he may be justled off by another as ambitious as himself ? 3. The luxurious wanton , the prodigal gamster , the glutton , drunkard , or other voluptuous beast in any kinde , when once imboldned in his wayes , sitteth him down in the seate of the scorner : laugheth at all mankinde that will not e e 1 Pet. 4.4 . run with him to the same excess of riot ; resolveth ( against whatsoever dislikes sober men bewray of his exorbitancies ) to take his own pleasure howsoever , and then let others take theirs ; bestoweth a nick-name ( or perhaps a rime or two ) upon those that censure him : and then , as if he had stabb'd them dead , and the day were his , he insulteth like a conqueror , and thinketh he hath now quit himself sufficiently for the loss of his reputation .

29. Quid facias illi ? Without more then the ordinary mercy of God , in awakening their consciences by some immediate work of his own ; desperate is the condition of all these men . Shame is the most powerfull a a — moderatrix cupiditatum vere cundia . Cic. 2. de finib . curbe , to restrain men from such vicious excesses as are of evil report : and Reproof seasonably , lovingly and discreetly tendered , the most proper instrument , to worke Shame in those that have done amiss . What hope is there then , ( as to humane endeavours and the use of ordinary means ) to reclaim such men from the pursuit of their vicious lusts ; as are once grown retch-less of their good Names ? sith they grow also therewithall shameless in sin , and harden their foreheads against all reproof . b b Plaut. in Bacchid . 3.3 . Ego illum perditum duco , cui quidem periit pud●r . He is but a lost man , that hath lost all c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazianz ▪ Carm. ( ad Olympiad . ) 56. shame : there being then nothing left to keep him back from rushing headlong into all manner of wickedness . d d Prov. 21.1 . And he that being often reproved hardeneth his neck , must needs be destroyed without remedy : in as much as that which is the last and likeliest remedy to preserve him from destruction , ( to wit reproof ) hath by his wilful neglect ( in not making use of it ) proved ineffectual to him .

30. Thirdly , the valuableness of a good Name in the judgement of so wise a person as Solomon was , may sufficiently informe us of the weakness of that Plea , which is so often taken up for our own justification , and to put-by the wholsome admonitions of our friends , when we are dealt withall for the reforming or forbearing some things in our practice ; which if they be not evil , yet are a a Malum , aut màlè coloratum . ill-coloured , look suspiciously , and carry in their faces some resemblance and b b Bernard . 3. de consider . appearance of evil , and for which we heare not well . It is an c c Thess. 5.22 . c c Nec paratum habeas illud è trivio ; Sufficit mihi conscientia mea : non curo quid de me loquantur homines . Hieron . Epist. 11. usual Plea with us in such cases : That , d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. orat . 2. in Annam . so long as we stand clear in our own Consciences , and are sure our hearts are honest , we are not to regard the speeches and censures of men . There is a time indeed , and there are cases , wherein such a Plea will hold good . When men shall goe about by proposing disgraces to fright us out of any part of that duty that by vertue of our ( generall or particular ) calling lieth upon us ; or shall endeavour to e e Luke 6.22 . put out our names as evil from amongst men , for having done but that which was our bounden duty to do : in such like cases we may seasonably f f Nec in eâ re , quid aliis videatur , mihi puto ●u●andum . Mea mihi co●scientia pluris est , quàm omnium sermo . Cic. 12. ad Attic. 27. comfort our selves in our own innocency ; flie for refuge , against the injuries of tongues into our own consciences , as into a Castle ; there repose our selves with security ; dis-regarding the reproaches of evil men , and professing with St Paul , that g g 1 Cor. 4.3 . with us it is a very small matter to be judged of them , or of mans judgment .

31. But where we may do more ; we are not not to think it * * Non sat tuum te officium fecisse , si non id fama adprobat ? Terent. Phorm. 4.5 . enough to satisfie our own consciences : but we are to endeavour as much as in us lieth , to stop the mouths , or at leastwise to manifest our uprightness a a 2 Cor. 5 . 1● . to the consciences of others . What else meant St Peter to exhort Christians that they should b b 1 Pet 2.12 . have their conversation honest among the Gentiles ? Or St Paul so frequently and earnestly to fall upon the point of Scandal ? or to be so careful in his own person , to c c 2 Cor. 8.21 . provide things honest , not onely in the sight of God , but in the sight of men also ? or to stir up others to good things by arguments drawn as well from praise as vertue , from fame as conscience ? as you shall finde them mixtly thrown together in the heap , ( Phil. 4. ) d d Phil. 4.8 . Apostolici & praecepti est , & exempli , ut habeamus rationem non conscientiae tantùm , sed & famae . Hieron . ( vel Paulin ) Epist. 14. ad Celantiam . Finally brethren , saith he , whatsoever things are true , ( that 's taken from Conscience ; ) whatsoever things are honest ( that from Fame : ) whatsoever things are just , whatsoever things are pure , ( those from Conscience again ; ( whatsoever things are lovely , whatsoever things are of good report , ( those again from Fame : ) think on these things , &c. To say then , as sometimes we do , when we are told that such or such doings will be little to our credit ; That other men are not to be e e 1 Cor. 10.29 judges of our Consciences , but we f f Rom. 14.4 . stand or fall to our own master , and if we do otherwise then well , it is we ( not they ) that must answer for it , &c. I say , these are no good answers . If men were of St Augustins minde , in his book De bono viduitatis ( if that book be his ) they would not give them the hearing , Non audiendi sunt , &c. It is confessed even by Heathens , that , for a man wholly to dis-regard what estimation others have of him , is g g — negligere quid de se quisque sentiat non solum arrogantis est , sed etiam dissoluti . Cic. de offic. lib. 1. not only arrogancy and cruelty , but stupidity too .

Lastly , sith a good name is a thing so precious ; it should be the great care of every one of us ( next the care of our souls ) to keep that unstained : that so we a a Phil. 2 . 1● . may be blameless as well as harmless , carrying our selves as the sons of God without rebuke , though we live in the midst of never so crooked , perverse and untoward a generation . Scandalous behaviour will render our names unsavory , b b Eccl. 10.1 . as dead flies cause the ointment of the Apothecary to send forth a stinking savour . Apothecaries we see are very choice over their precious confections , therefore , to preserve them from taint and putrefaction . Shall not a Christian be as wise and chary in his generation , as a shop-keeper in his ; to keep the ointment of his good name from c c Odor pr● fam● ponitur . Schindler . lex . in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Gen. 34. ●0 . Exod. 5.21 . 1 Sam. 13.4 . stench and rottenness , which is so incomparably more precious , then the others are ? Truly I see not why every honest godly man , should not strive as earnestly , and with as good hope , to have every mans good word , as he should to live in peace with every man . You well know , what the Apostle saith for that d d Rom. 12.18 ( Rom. 12. ) If it be possible , so much as in you lieth , have peace with all men . That is not solely in our own power , nay it is a thing scarce possible , ( else the If were needless : ) so is this too . But yet somewhat we may do towards it , and possibly by our good endeavours obtain it in a competent measure , ( else the exhortation were bootless : ) and so we may do in this too .

33. To excite our care the more hereunto ; ( although the excellency of the thing it self , whereof we have spoken so much already , might alone suffice , if it were seriously considered : ) yet consider farther . First , That the preservation of our good names is a duty , which by the Law of Nature , and the Law of Charity ( and whatsoever belongeth to either of these is of the very Law of God ) we are obliged unto . God hath ingrafted in our nature , as a spur to vertuous and laudable actions , an a a Trahimur omnes laudis studio , & optimus quisque maxima glori● ducitur . Cic. pro Archia . appetency of praise and glory : and expecteth that we should make use of it accordingly , so far as it may be servient to those ends for which he gave it , and so as it be withal subservient to his glory that gave it . And the law of Charity , binding us to b b Rom. 13.7 . 1 Pet. 2.17 . honour all men , and to preserve the just reputation of our meanest neighbour ; must consequently bind us to do our selves right in the point of honour : for as much as we also , as men , are included in that generality . Yea , and that à fortiori too ; in as much as the duty of Charity to be performed to our selves , is to be the rule and measure of that Charity which we owe to our neighbour : and it is not supposable , that he that hath little care of his own , should be meetly tender of his brothers reputation .

34. Consider secondly , ( as but now I touched ) that it is partly in our own power , what other men shall speak and think of us . Not that we are Lords either of their tongues or thoughts , ( for men generally , and wicked men especially , challenge a property in these two things , as absolute Lords within themselves : a a Psal. 12.4 . Our tongues are our own , say they ; and Thought is free . ) But that we may , if we behave our selves with godly discretion , win good report , even from those that in their hearts wish no good to us ; or at least put such a muzzle upon their tongues , that whereas they would with all their hearts b b 1 Pet. 3 16. speak evil of us as of evil doers , they shall not dare for shame to accuse our good conversation in Christ . For c c — 13. who is he that will harm you , saith St Peter , if ye be followers of that which is good ? as if he had said , Men that have any shame left in them , will not lightly offer to do you any harme , or to say any harme by you , unless by some miscariage or other of your own you give them the advantage . The old saying , that every man is Fortunae suae faber , and so d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Apostol. Bysant . in param . Famae too ; is not altogether without truth and reason . For seldome doth a man miscarry in the success of his affairs in the world , or labour of an ill name : but where himself by some sinful infirmity or negligence , some rashness , credulity , indiscretion , or other oversight , hath made a way open for it . This I note the rather , because it falleth out not seldome to be the fate or fault of very good men , biassed too much by selfe love and partiality , to impute such crosses and disgraces as they sometimes meet withall , wholy to the injuries of wicked men ; which , if they would search narrowly at home , they might perhaps finde reason enough sometimes to impute ( at least in part ) unto themselves . When , by busie intermedling where they need not ; by their heat , violence , and intemperance of spirit in setting on those things they would fain have done , or opposing those things they would faine hinder ; by their too much stiffeness or peremptoriness either way concerning the use of indifferent things , without due consideration of times , places , persons , and other circumstances ; by partaking with those they think well of so far as to the justifying of their very errors and exorbitances , and denying on the other side to such as are not of their own way such faire and just respects , as to men of their condition are in common civility due ; or by some other like partialities and excesses , they provoke opposition against themselves , their persons , and good names : from such men especially as do but wait an opportunity , and would greedily apprehend any occasion , to do them some displeasure or disgrace .

35. That it may be otherwise , and better with you , Beloved , ponder well I beseech you , what our Solomon wrote long since , Prov. 19. a a Prov. 19.3 . The foolishness of man perverteth his way , and his heart fretteth against the Lord ; or , which cometh to one , against such persons as the Lord is pleased to make use of as his rods wherewith to give him due correction . Neither cast off this care of your good names , by any pretensions of impossibility : which is another Topique of Sophistry wherewith Satan teacheth us to cheat our selves . It is indeed , and I confess it , something a hard thing , and not simply 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to have every mans good word : but I may not yield it impossible . b b 3 Joh. 12. Demetrius hath good report of all men , and of the truth it self , saith S. Iohn . Do you what in you lyeth towards it , and if then men will yet be unjust , and speak evil of you undeservedly , you have your comforts in God and in Christ ; and some comfort also in the testimony of your own hearts , that you have faithfully done what was to be done on your part to prevent it , and by walking honestly and wisely to c c 2 Cor. 11.12 . cut off occasion from them that seek occasion . But so far as you have been wanting to your selves in doing your part ; so much you take off , both from d d Frustrà irascimur obtrectactoribus nostris , si eis ipsi obtrectandi materi●m ministramus . Hieron . Epist. 14 their blame , and from your own comfort . It concerneth you to have a great care of preserving your good names , because by your care you may do much in it .

36. Consider thirdly , that a good name is far easier kept then recovered . Men that have had losses in sundry kinds , have in time had some reparations . Sampsons locks were shorne off , but grew again : Iobs goods and cattel driven , but restored again : the widows childe dead , but revived again : the sheep and the goat in the parable lost , but found again . But a a Hominum immortalis est infamia . Plaut. in Persa . 3.1 . the good name once lost , the loss is little better then b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hesiod . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . desperate . He had need be a good gamster they say , ( and to have very good fortune too , ) that is to play an after-game of reputation . The shipwrack of a good Name , though in most and the most considerable respects it be incomparably less , yet in this one circumstance it is in some sort even greater , then the shipwrack of a good Conscience . The loss there may be recovered again by Repentance , which is c c Hieronym . saepè . tabula secunda post naufragium : as in Act. 27. d d Act. 27.44 . some on boards , and some on broken pieces of the ship , got all safe to land . But when our good names are shipwrackt , all is so shattered in pieces , that it will be hard to finde so much as a board or plank to bring us ashore . And the Reason of the difference is manifest : which is this . When we have made shipwrack of our Consciences , we fall into the hands of God : whose mercies are great , and his compassions fail not ; and who , if we timely and unfainedly repent , is both able and willing to restore us . But when we make shipwrack of our good names , we fall into the hands of men : whose bowels are narrow , their tenderest mercies cruel , and their charity too weak and faint , to raise up our credit again after it is once ruined . I have some times in my private thoughts likened a flaw in the Conscience , and a flaw in the good name , to the breaking of a bone in the body , and the breaking of a Chrystal glass or China dish at the table . In the mischance there is no comparison : a man had better break twenty glasses or Dishes at his table , then one bone in his body . And so a man had better receive twenty wounds in his good name , then but a single raze in his conscience . But yet here the recovery is easier then there . A broken bone may be set again , and every splinter put in his due place : and if it be skilfully handled in the setting , and duly tended after , it may in short time knit as firm again as ever it was , yea and ( as it is said ) firmer then ever , so as it will break any where else sooner then there . But as for the shivers of a broken glass or earthen dish , no art can piece them so as they shall be either sightly or serviceable : they will not abide the file nor the hammer , neither soader , nor glue , nor other cement will fasten them handsomly together . The application is obvious to every understanding , and therefore I shall spare it . If Simon be once a leper , the name will stick by him , when the disease hath left him . Let him be cleansed from his leprosie never so perfectly , yet he will be called and known by the name of e e Mat. 26.6 . Simon the Leper to his dying day . Envious and malicious persons apprehend the truth hereof but too well : one of whose Aphorismes it is , ( and they practise accordingly ) Calumniare fortiter , aliquid adhaerebit : f f Jer. 18.18 . Come and let us smite with the tongue ; and be sure to smite deep enough : and then , though the grief may be cured , and perhaps the skin grow over again ; 't is odds but he will carry some mark or print of it to his grave . It should make us very careful to preserve names from foul aspersions ; because the stains will not easily ( if at all ) be scoured off again .

37. But how may that be effectually done , may some say ? Absolutely to secure our selves from false aspersions , truly it is not in our power : and therefore I can prescribe no course to prevent it . If malice or envy be minded to throw them on , there is no help for it but patience . But so far as dependeth upon our selves , and the likeliest way withall to counter-work the uncharitableness of others , ( to give you a very general answer ) is : By a a 1 Pet. 3.11 , — 13. eschewing evil and doing good ; by walking warily and circumspectly ; by living b b Tit. 2.12 . soberly , righteously and Godly in this present world . Praise is the reward of vertue c c — vir●u●is , quam necessariò gloria , etiamsi tu non agas , consequatur . Cic. 1. Tuscul . as you heard : and the foundation of a good name , is a good life . If any man desire yet more particular directions , as namely what kinds of actions are especially to be practised , and what kinds especially to be shunned in order to this end , I shall commend unto his consideration these five Rules following ; which I shall but briefly point at , the time not suffering me to insist .

38. First , Let him look well to his particular calling , and the duties that belong to him in it ; bestirring himself with all diligence and faithfulness , and carrying himself uprightly and conscionably therein , and be sure to keep himself within the proper bounds thereof . This Rule is given us 1 Thes. 4. a a 1 Thes. 4.11 , 12. That you study to be quiet , and to do your own business ; Why so ? That ye may walk honestly towards them that are without .

39. Secondly , Let him carry himself lowly , dutifully , and respectfully to all his superiours and betters : to Magistrates , to Ministers , to his Parents , to his Masters , to the aged , and to all others agreeably to their respective conditions and relations . And this Rule we have , as in other places , so in 1 Pet. 2. b b 1 Pet. 2.13 , — 18. Honour all men , be subject ( even to your froward ) masters , submit to the King as supreme , and to governours sent of him , &c. Why ? For so is the will of God , that with well doing you may put to silence the ignorance of foolish men .

40. Thirdly , Let him be wise , charitable and moderate ( with all brotherly condescension ) in the exercise of his Christian liberty , and the use of indifferent things . Not standing alwayes upon the utmost of what he may , or what he may not do ; but yielding much from his own liberty for his brothers sake : considering as well , what ( as the case presently standeth ) is expedient for him to do in relation to others , as what is simply and in it self lawful to be done . St Paul giveth us the Rule ( Rom. 14. ) c c Rom. 14.15 , 16. If thy brother be grieved with thy meat , now walkest thou not charitably , &c. Let not your good be evil spoken of .

41. Fourthly , Let him be milde , gentle , a lover and maintainer of peace and concord : not violent , or boysterous , or peremptory either in his opinions or courses : but readier to compose , then to kindle quarrels ; and to qualifie , then to exasperate differences . This Rule we have ( Phil. 2. ) d d Phil. 2.14 , 15 Do all things without murmurings and disputings . And why so ? That you may be blameless , and harmless , and without rebuke .

42. Fifthly , Let him be liberal and merciful , e e 1 Tim. 6.8 . willing to communicate the good things that God hath lent him for the comfort and supply of those that stand in need . This Rule I gather out of Psal. 112. f f Psal. 112.6 , — 9. The righteous shall be had in an everlasting remembrance . He hath dispersed abroad , he hath given to the poor : His righteousness shall endure for ever : his horn also shall be exalted with honour .

43. Whoso observeth these directions , his memory shall ( if God see it good for him ) be like the remembrance of good Iosiah in Ecclesiasticus ; a a Sirac . 4● . 1 . like the composition of the perfume made by the art of the Apothecary : sweet as honey ( in the mouths of all that speak of him ) and as musick at a banquet of wine ( in the ears of all that hear of him . ) Or if it be the good pleasure of God , for the trial of his faith and exercise of his patience , to suffer men to b b Mat. 5.11 , 12 revile him and to speak all manner of evil against him falsely in this world : it shall be abundantly recompensed him in the encrease of his reward in heaven , at the last great day , when every man ( whose name shall be found written in the boook of life ) c c 1 Cor. 4.5 . shall have praise of God , and of his holy Angels , and of all good men .

AD AULAM. Sermon II. WHITE HALL , November 1632. Proverbs 16.7 .

When a mans wayes please the Lord , he maketh even his enemies to be at peace with him .

1. THe words contain two blessed fruits of a gracious conversation : the one more immediate and direct , Acceptance with God ; the other more remote and by consequence from the former , Peace with men . Or if you will , a Duty , and the Benefit of it : and these two coupled together ( as they seldome go single ) in one conditionall proposition consisting of an Antecedent , and a Consequent : wherein we have Gods part and ours . Our part lieth in the Antecedent ; wherein is supposed a Duty , which God expecteth from us ex debito ; and that is to frame our wayes so as to please the Lord . Gods part lieth in the Consequent : wherein the benefit is expressed , which ( when we have performed the Duty ) we may comfortably expect from him ex promisso ; and that is , to have our enemies to be at peace with us . The Antecedent in those former words ( when a mans wayes please the Lord ) The Consequent in these latter ( He maketh even his enemies to be at peace with him . ) Of the Antecedent first , wherein three things are observable : The Subject , the Act , and the Object : The subject , A mans wayes : The act , Pleasing : The object , the Lord . Each of which are first to be open'd apart , for the clearer understanding of the words : and then to be lay'd together again , for the better enforcement of the thing contained therein : ( when a mans wayes please the Lord. )

2. A man's wayes : ] That is the subject . A man's a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Basil . in Psalm . 1. whole carriage in the course of his life , with all his thoughts , speeches and actions whether good or bad are by an usual Metaphor in the Scriptures called The wayes of a Man . And of these Wayes Solomon speaketh , rather then of his Person . Because it is possible , the Lord may graciously accept some man's person , and yet take just exception at some of his wayes . 1. For thus it is ; When a man walketh in the beaten track of the world , without ever turning his feet into God's testimonies ; neither that man nor his wayes can please the Lord . 2. Again when a man walketh conscionably and constantly in the good wayes of God , without turning aside , either on the right hand , or on the left ; both that man and his wayes are pleasing unto God . 3. But then again thirdly , when a man in the more constant course of his life walketh uprightly and in a right way , but yet in some few particularities treadeth awry ; ( either failing in his judgment ; or transported with passion ; or drawn on by the example or perswasion of others ; or miscarrying through his own negligence , incogitancy , or other subreption ; or overcome by the strength of some prevalent temptation ; or from what other cause soever it may proceed , I say , when a man thus walking with God in the main , hath yet these outsteppings and deviations upon the by , ( neither acted presumptuously , nor issuing from a heart habitually evil : ) although the person of such a man may still be accepted with God in Christ , and his wayes also be well pleasing unto God , in regard of the main bent thereof ; yet in regard of such his sinful deviations , those particular passages in his wayes do not at all please , but rather highly displease , the sacred Majesty of God .

3. That for the Subject . The Act is , Pleasing : and pleasing hath reference to acceptation . Wherein the endeavour is one thing , and the event another . Fortuitum est placere , we use to say . A man may have a full intention , and do his best endeavour to please , and yet fail of his end ; the event not answering his expectation . Which is most apparent , when we have to deal with men . For not only mens dispositions are various one from another , and so there is a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theogn . no possibility of pleasing all ; because what would please one man , perhaps will not please another : But even the same man is not alike disposed at all times , and so there can be no certainty of pleasing any ; Because what would please him at one time , perhaps will not please him at another . Now in propriety of speech , to please signifieth rather the event in finding acceptance , then the endeavour in seeking it . But when it undergoeth a moral consideration , it is quite contrary : Then it importeth not so much the event ( which being not in our power ought not to be imputed to us , either to our praise or dispraise ) as the intention , and endeavour . So as he may be said to please in a moral sense , that doth his best endeavour to please , however he speed : as S. Paul saith of himself , that he b b 1 Cor. 10.33 . pleased all men in all things , which in the event doubtless he neither did , ( for we know he had c c — 16.9 . many adversaries ; ) neither could do , the thing it self being altogether impossible . But he did it in his intention and endeavour , as he sundry times expoundeth himself . If it be demanded whether of the two is rather meant in the Text : I answer both are meant ; The endeavour principally , and consequently also the event . For by reason of Gods goodness and unchangableness , there may be a good assurance of the event , where the desire of pleasing is unfained , and the endeavour faithful . As it was told Cain in Genesis : d d Gen. 4.7 . If thou doest well , shalt thou not be accepted ? We may do well , and not finde acceptance with men : but was there ever any thing in the world well done , and the Lord accepted it not ? That for the Act ; Pleasing .

4. But actus distinguuntur secundùm objecta . Whatsoever the ways are , it is a part of every mans intention to please howsoever : it is the Object especially that maketh the difference . All men strive to please : but some to please themselves , some to please other men , and some few to please the Lord . There be that regard not either , the displeasure of God or man , so they may but please themselves 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is S. Peters word ; it signifieth as much as self-pleasers : Translations have well rendred it self-willed : men that will have their own way in every thing , that will speak their pleasure of every man , that will say what they list , and do what they list , let who will take offence at it . S. Peter in the same place where he hath given us the name , hath also given us part of their character , a a 2 Pet. 2.10 . Presumptuous are they saith he , and they are not afraid to speak evil of Dignities . For commonly you may observe it , they that love to please themselves , seldome please themselves better , then when they have with most petulancy of spleen vented their disaffection towards them that are in authority . Which for the most part proceedeth from an overweening conceit they have of their own either wisdom , or wit : although in S. Augustines judgement , they are quite devoid of both ; whose censure of them is sharp , b b Aug. lib. de ovibus cap. 9. Vade stulto homini placet , qui sibi placet . He that casteth to please himself , casteth to please a very foole : Nor are they only void of wisdome in his , but in S. Paul's judgement , also of Christianity ; who voucheth against them Christ's example ; c c Rom. 15.3 . For even Christ pleased not himself Rom. 15.

5. Beside S. Peters 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , these self-pleasers ; there are also S. Paul's a a Eph. 6.6 . Col. 3.22 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Men-pleasers . And what , is that a fault to ? To please other me● out of a Christian indulgence , by condescending to their weakness , and gratifying them in the exercise of that liberty and power we have in things of indifferent nature ; is so far from being a fault , that it is rather a commendable office of Christian charity , which every man ought to practice . b b Rom. 15.2 . Let every one of us please his neighbour for his good unto edification . But that must be only in lawful things , and so far forth as may tend to edification , and subordinately to a greater care of pleasing God in the first place . But if we shall seek to please men beyond this , by doing for their sakes any unlawful thing , or leaving undone any necessary duty ; by accompanying them in their sins , or advancing their designes in any thing that may offend God : then are we 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 men-pleasers in an evil sense , and our wayes will not please the Lord. S. Paul who in one place professeth men-pleasing ( c c 1 Cor. 10.33 . Even as I please all men in all things ) taking it in the better sence ; protesteth against it as much in another place d d Gal. 1.10 . ( If I yet pleased men , I should not be the servant of Christ ) taking it in the worse sense .

6. To draw to a head then , we may please our selves , and we should seek to please our brethren , where these may be done , and the Lord pleased withal : But when the same wayes will not please all , we ought not to be carefull to satisfie others in their unreasonable expectancies , much less our selves in our own inordinate appetites : but disregarding both our selves and them , bend all our studies and endeavours to this one point , how we may approve our hearts and our wayes unto the Lord : that is , to God the only Lord , and our Lord Iesus Christ . God and Christ must be ( in the final resolution ) the sole object of our pleasing , which is the substance of the whole words of the Antecedent laid together , which we have hitherto considered apart , and commeth now to be handled . The handling whereof we shall despatch in three enquiries , whereof two concern the Endeavour , and one the event . For it may be demanded first , what necessity of pleasing God ? and if it be needfull , then secondly , how and by what means it may be done ? and both these belong to the endeavour : and then it may be demanded thirdly , concerning the event , upon what ground it is that any of our endeavours should please God ? Of which in their order .

7. First , that we should endeavour so to walk as to please God . The Apostle needed not to have a a Col. 1.10 , 11. prayed so earnestly as he doth Col. 1. and that without ceasing ; neither to have adjured us so deeply as he doth , 1 Thes. 4. even b b 1 Thess. 4.1 . by the Lord Iesus , if it did not both well become us in point of Duty , and also much concern us in point of wisdome so to do . First , it is a Duty whereunto we stand bound by many obligations . He is our Master , our Captain , our Father , our King : every of which respects layeth a several necessity upon us of doing our endeavour to please him : if at least there be in us any care to discharge with faithfulness , and as we ought , the parts of Servants , of Souldiers , of Sons , of Subjects .

8. First he is our Master . a a John 13.13 . ( Ye call me Lord and Master , and ye say well , for so I am , ) and we are his Servants , b b Psal. 116.16 . O Lord I am thy servant , I am thy servant and the son of thy handmaid . And he is no honest servant that will not strive to please his Master , c c Tit. 2.9 . ( exhort servants to obey their own Masters , and to please them well in all things . Tit. 2. ) Next he is our Captain , d d Heb. 2.10 . ( It became him to make the Captain of their salvation perfect ) and we are his Souldiers , e e 2 Tim. 2.3 . ( thou therefore endure hardness , as a good souldier of Iesus Christ , saith St. Paul to Timothy . ) We received our prest-mony , and book'd our names f f Vocati sumus ad militiam Dei vivi jam tunc , cum in Sacramenti verba respondimus . Tertul. ad Martyr . cap. 3. to serve in his wars , when we bound our selves by solemn vow , and took the Sacrament upon it in our baptism , manfully to fight under his banner , against sin , the world and the Devill , and to continue his faithful souldiers unto our lives end . And he is no generous Souldier , that will not strive to please his General . g g 2 Tim. 2.4 . ( No man that warreth entangleth himself in the affairs of this life , that he may please him that hath chosen him to be a Saviour , 2 Tim. 2. ) Thirdly , He is our Father , and we his Children , h h 2 Cor. 6.18 . ( I will be a father to you , and ye shall be my sons and daughters , saith the Lord Almighty : ) and when we have any thing of him , we readily speak him by the name of Father , and that by his own direction , saying , Our Father which art in heaven . And that Son hath neither grace nor good nature in him , that will not strive to please his Father . It is noted as one of Esau's impieties , whom the Scripture hath branded as i i Heb. 12.16 . a profane person , that k k Gen. 26.35 . grieved and l l — 28.8 . displeased his parents in the choice of his wives . m m Mal. 1.6 . ( If I be a Father , where is mine honour ? Mal. 1. ) Lastly , He is our King . n n Psal. 95.3 . ( The Lord is a great God , and a great King above all Gods ) and we are his subjects o o — 100.3 . ( his people and the sheep of his pasture ) and he is no loyal Subject that will not strive to please his lawful Soveraign . That form of speech p p Nehem. 2.5 , 7 , &c. ( if it please the King ) so frequent in the mouth of Nehemiah , was no affected strain of Courtship , but a just expression of duty : otherwise that religious man would never have used it .

9. And yet there may be a time wherein all those obligations may cease of pleasing our earthly Masters , or Captains , or Parents , or Princes . If it be their pleasure we should do something that lawfully we may not : we must disobey , though we displease ; Onely be we sure that to colour an evil disobedience , we do not pretend an unlawfulness where there is none . But we can have no colour of plea for refusing to do the pleasure of our heavenly Lord and Master in any thing whatsoever ; in as much as we are sure nothing will please him but what is just and right . With what forehead then can any of us challenge from him either wages as Servants , or stipends as Soldiers , or provision as Sons , or protection as Subjects : if we be not careful in every respect to frame our selves in such sort as to please him ? you see it is our duty so to do .

10. Yea and our Wisdom too : in respect of the great benefits we shall reap thereby . There is one great benefit expressed in the Text ; If we please the Lord he will make our enemies to be at peace with us : of which more anon . The Scriptures mention many other , out of which number I propose but these three . First , if we please him he will preserve us from sinful temptations ; Solomon , Eccles. 7. speaking of a a Eccl. 7.26 . the strange woman , whose heart is as nets and snares , and her hands as bands , saith , that whoso pleaseth the Lord shall escape from her , but the sinner shall be taken by her . He that displeaseth God by walking in the by-paths of sin , God shall with-hold his grace from him , and he shall be tempted and foyled : but whoso pleaseth God , by walking in his holy wayes , God shall so assist him with his grace ; that when he is tempted , he shall escape . And that is a very great benefit . Secondly , if we please him he will hear our prayers , and grant our petitions in whatsoever we ask ; if what we ask be agreeable to his will , and expedient for our good : b b 1 John 3.22 . ( whatsoever we ask , we know we receive of him , because we keep his Commandments , and do those things that are pleasing in his sight . ) And that is another very great benefit . Thirdly , if we please him in the mean time , he will in the end c c Ea victoria ( speaking of Martyrdome ) habet & gloriam placendi Deo , & pradam vivendi in aternum . Tertul. Apolog. cap. 50. translate us into his heavenly kingdome : whereof he hath given us assurance in the person of Enoch ; d d Heb. 11.5 : whom God translated that he should not see death , because before his translation he had this testimony that he pleased God . And this is the greatest benefit that can be imagined .

11. Go then wretched man , that hast not cared to displease the immortal God , for the pleasing of thy self , or of some other mortal man ; cast up thy bills , examine thy accounts , and see what thou hast gained . 1. By displeasing God thou hast strengthened the hands of those enemies against thee , with whom thou mightest have been at peace . 2. Thou hast exposed thy self for a prey to those temptations , from which thou mightest have escaped . 3. Thou hast blocked up the passage against thine own prayers , that they cannot have access before the throne of grace . 4. Thou hast utterly debarred thy self from ever entring into the kingdom of glory . All this thou hast lost , not now to be regained , save onely by bewailing the time past , that thou hast not sought to please him better heretofore : & by redeeming the time to come , in seeking to pleas him better hereafter .

12. Which how and by what means it may best be done is our next Enquiry . Wherein to give you a general and easie direction , without descending into particulars , these two things will do it , Likeness , and Obedience . For the first , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aristo . 2. Rhetor. Similis Simili , is a common saying , and common experience proveth it true : Likeness ever breedeth liking : and men we see are best pleased every one with such notions and expressions as sort best with their own fancies , and with such companions as are of their own temper . So good Souldiers are best pleased with those that are valiant like themselves : and good wits with those that are facetious , like themselves : and good scholars with those that are judicious , like themselves : and accordingly it is with all other sorts of men in their kindes . Yea of so great moment is likeness unto complacency ; as that two men , if they be of different dispositions , as it may be the one of a quick , stirring and active , the other of a slow , remiss and suffering spirit : or it may be the one of an open , free and pleasant conversation , the other of a sad close and reserved temper : although they may be both honest and holy men , yet I say two such men will take little pleasure either in the company of the other , as experience also sheweth . b b Horat. 1. Epist. 18. Oderunt hilarem tristes , &c.

13. Now a wicked man is altogether unlike God , both in his inward affections , and in his outward conversation . He loveth the wayes of sin , which God hateth ; and a a Psal. 50.17 . hateth to be reformed , which God requireth . He b b Psal. 10.3 . speaketh well of evil men , as the covetous , and others whom God abhorreth ; and c c Luk. 6.22 . casteth out their names as evil , in whom God delighteth . Is it possible that God who is d d 1 Joh. 1.5 . light , should take pleasure in him that is nothing but darkness ? and God who is e e Joh. 4.24 . a spirit , in him who is nothing but flesh ? and God who is f f 1 Joh 4.16 . love , in him who is nothing but rancour , and malice , and uncharitableness ? and God who is g g Psal. 145.17 . righteous in all his wayes , and holy in all his works , a just , a mercifull , a bountifull God , in him who is altogether unclean , or unjust , or cruel , or covetous ? It cannot be .

14. But then as for the godly , no maruel if both their persons and wayes be well pleasing unto God , being that both their persons are inwardly renewed after his image , and their wayes also outwardly framed after his example . They love what he loveth , hate what he hateth in the affections of their hearts ; and they are a a Eph. 5.1 . followers of God as dear children in the conversations of their lives . They desire and endeavour to be b b 1 Pet. 1.16 . holy as he is holy , c c Matth. 5.48 . perfect as he is perfect , and d d Luk 6 36. mercifull as he their heavenly father is mercifull . And as earthly parents , though they love all their children well , yet commonly love those best , that are likest themselves : so our heavenly father is well pleased with all his children , because they are indeed all like him , but best pleased with those that neerliest resemble him . The more we grow in likenesse to him , the more shall we grow also in liking with him .

15. The other thing wherewith to please God , is our Obedience , when he beholdeth in our wayes a proof of our willing and cheerful subjection to his most righteous commands . All Superiors are best pleased with those that owe them service , when they finde them most pliable to their wills , and most careful to observe what is given them in charge : neither are ever so much or so justly displeased with them , as when they see them to slack their own obedience , and slight their commands . Do you think the Centurion could have bin pleased with those he had under him , if a a Mat. 8.9 . when he said to one Come , he should have gone the other way ? and to another goe , he should have stood still ? and to another do this , he should have left that undone , and done the quite contrary ? Obedience is a thing wherein God b b 1 Sam. 15.22 more delighteth then in sacrifice : and the keeping of the commandement , will please him better then a Bullock that hath horns and hoofs . The Apostle giveth this very reason in Rom. 8. why c c Rom. 8.7.8 . they that are in the flesh ( carnal and worldly men ) cannot please God , even because the carnall minde is not subject to the Law of God , neither indeed can be , so long as it continueth carnall . Intimating that if it could be subject , it could not chose but please .

16. Great therefore is the vanity of those men , who think to gain and to hold the favour of God by the outward performances of Fasting , Prayer , Alm's deeds , hearing Gods word , receiving the holy Sacrament and the like ; ( just as the hypocritical Jews of old did by sacrifices & oblations : ) when as all the while their hearts are rotten , and their conversation base . But let not any of us deceive our selves with vain confidences . For as the Lord of old often cried down sacrifices by his Prophets , though they were in those times a necessary and principal part of that holy worship which himself had prescrib'd : so no doubt he will now reject these outside services , though otherwise and in themselves excellent duties in their kinds ; if there be no more in them but meer outside . And they are no better where there is not withall a conscience made of Obedience . The Lord who a a Prov. 16.2 . weigheth the spirits , ( as it is a little before in this ch. ) and b b Jer. 17.10 . searcheth the hearts and reins ; seeth the falseness of our spirits , & observeth every prevaricating step both of our hearts and lives . There is no dallying therefore with him : either let us set our hearts and our faces aright , and c c Heb. 12.13 . make straight steps to our feet , or our wayes will not please the Lord. d d Psal. 5.4 . Deus non volens iniquitatem , he is a God that hath no pleasure in wickednesse Ps. 5.

17. We have hitherto enquired into the Reasons why we should endeavour to please the Lord : and into the Means how it may best be done . There remains yet a third enquiry , which concerneth the success or the Event , and that is , how it commeth about , that such poore things as our best endeavours are , should so far find acceptance with the Lord as to please him . Likenesse indeed will please , and Obedience will please : But then it should be such a likenesse , as will hold at least some tolerable proportion with the exemplar ; such Obedience as will punctually answer the command : and such is not ours . True it is , if the Lord should look upon our very best endeavours as they come from us , and respect us but according to our merit : he might finde in every step we tread just matter of offence , in none of acceptance . If he should a a Psal. 130.3 . mark what is done amiss , and be extreme in it ; no flesh living could be able to please him . It must be therefore upon other and better grounds then any desert in us , or in our wayes , that God is graciously pleased to accept either of us or them . The Apostle hath discovered two of those grounds , and joyned them both together in a short passage in Heb. 13. b b Heb. 13.21 . ( Now the God of peace make you perfect in every good work to do his will , working in you that which is pleasing in his sight , through Iesus Christ ) Implying that our good works are pleasing unto him upon these two grounds : First , because he worketh them in us ; Secondly , because he looketh upon us and them in Christ .

18. First , because he worketh them in us . As we see most men take pleasure in the rooms of their own contriving , in the engines and manufactures of their own devising , in the fruits of those trees which themselves have planted . Now the crooked wayes of evil men , that walk according to the course of the world , are indeed the works of the Devil ; he is a a Eph. 2.2 . the spirit that worketh in the children of disobedience , Ephes. 2. such works there fore may please the Devil whose they are : But it is not possible they should please God who sent his Son into the world , on purpose b b 1 John 3 8. to destroy the works of the Devil . And as for those strayings also and outsteppings , whereof Gods faithfullest servants are now and then guilty , although they be not the works of the Devil ( for he hath not now so much power over them as to work in them ) yet are they still c c Gal. 5.19 . the works of the flesh , as they are called Gal. 5. such works therefore may be pleasing to the flesh , whose they are ; but they are so far from being pleasing unto God , that they rather d d Eph. 4.30 . grieve his holy Spirit . The works then that must please God , are such as himself hath wrought in us , by that his holy Spirit ; which are therefore called e e Gal. 5.22 . the fruits of the spirit in the same Gal. 5. as it is said by the Prophet f f Esay 26.12 . ( O Lord thou wilt ordain peace for us , for thou also hast wrought all our works in us . ) And again in the Psalm , g g Psal. 37.23 . ( The Lord ordereth a good mans wayes , and maketh them acceptable unto himself ) they are therefore acceptable unto him , because they are ordered by him .

19. That is one ground . The other is , because God looketh not upon us as we are in our selves , neither dealeth with us according to the rigour of a legall Covenant : but he beholdeth us a a Eph. 1.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the face of his beloved one , even Jesus Christ his onely son , and as under a Covenant of Grace . He is b b Mat. 3.17 . his beloved Son in whom alone he is well pleased for his own sake ; and in whom and for whose sake alone it is , if at any time he be well pleased with any of us , or with any of our wayes . For being by him , and c c Gal. 3.26 . through faith in his Name , made the children of God by adoption and grace , he is now pleased with us , as a loving father is with his beloved childe . As a loving father taketh in good part the willing endeavors of his childe to do whatsoever he appointeth him , though his performances be very small : So the Lord is graciously pleased to d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazianz. Orat. 20. accept of us and our weak services , according to that willingness we have , and not according to that exactness we want : not weighing our merits , but pardoning our offences , and passing by our imperfections , as our loving Father in Iesus Christ . That is the other ground .

20. And we doubt not , but the acceptance we finde with God upon these two grounds , if seasonably applied , will sustain the soul of every one that truly feareth God , with strong comfort , against two great and common discouragements , whereunto he may be subject : arising the one from the sense of mens displeasure ; the other from the conscience of his own imperfections . Sometimes God and his own heart condemn him not , and yet the world doth ; and that troubleth him : Sometimes God and the world condem him not , & yet his own heart doth ; and that troubleth him more . If at any time it be either thus or so with any of us ; Let us remember but thus much , and we shal find comfort in it : That although we can neither please other men at all , nor our selves sufficiently ; yet our works may for all that be graciously accepted by our good God , and so our wayes may please the Lord .

21. But I forbeare the amplification of these comforts : that I may proceed from the Antecedent in those former words ( when a mans wayes please the Lord ) of which I have spoken hitherto ; unto the consequent in the remaining words ( he maketh even his enemies to be at peace with him . ) Wherein also , as in the former part , we have three things observable . The Persons , The effect , The Author . The Persons a mans enemies ; The effect , Peace ; The author , the Lord. ( He maketh a mans enemies to be at peace with him . ) The words being of an easie understanding will therefore need the less opening . Onely thus much briefly . First for the persons , they that wish him ill , or seek to do him harm in his person , estate , or good name , they are a mans enemies . And Solomon here supposeth it possible , that a man whose wayes please the Lord , may yet have enemies : Nay it is scarce possible it should be otherwise , a a Mat. 10.36 . Inimici Domestici , rather then fail , Satan will stir him up enemies out of his own house . 2. And these enemies are then said to be at pleace with him ( which is the Effect ; ) when either there is a change wrought in their affections , so as they now begin to bear him less ill will then formerly they have done ; or when at leastwise their evil affections towards him are so bridled , or their power so restrained , as not to break out into open hostility , but ( whatsoever their thoughts are within ) to carry themselves fairly and peaceably towards him outwardly , so as he is at a kinde of peace with them , or howsoever sustaineth no harm by them . Either of which when it is done , it is thirdly b b Psal. 77.10 . juxta vulgat . Mutatio dexterae excelsi , it is meerly the Lords doing , and it may well be marvelous in our eyes ; It is he that maketh a mans enemies to be at peace with him .

22. The scope of the whole words is to instruct us , that the fairest and likeliest way for us to procure peace with men , is to order our wayes so as to please the Lord . You shall therefore finde the favour of God , and the favour of men often joyned together in the Scriptures , as if one were , ( and so usually it is , ) a consequent of the other ; so it is said of our blessed Saviour ( Luke 2 ▪ ) that a a Luk. 2.52 . he encreased in favour with God and men . b b Prov. 3.3 , 4. My son , let not mercy and truth forsake thee &c. so shalt thou finde favour and good understanding in the sight of God and man , saith our Solomon Prov. 3. And S. Paul Rom. 14. c c Rom 14.18 . ( he that in these things serveth Christ , is acceptable to God , and approved of men . ) In all which places , favour and acceptation with God goeth before : favour and approbation with men followeth after .

23. You may see the proof of it in the whole course of the sacred story : wherein the lords dealing with his own people in this kinde is remarkable : When they started aside to walk after their own counsels , & displeased him , how he stirred them up enemies round about them ; how he sold them into the hands of those that spoiled them ; how he hardned the hearts of all those that contended with them , that they should not pitty them . Againe , on the other side , when they believed his word , walked in his wayes , and pleased him , how he raised them up friends , how he made their enemies to bow under them , how he enclined the hearts of strangers and of Pagans to pitty them . Instances are obvious , and therefore I omit them .

24. Of which Effect the first and principall cause is none other then the overruling hand of God , who not only disposeth of all outward things according to a a Eph. 1.5 . the good pleasure of his will , but hath also in his hands the hearts of all men even of the greatest b b Prov. 21.1 . Kings , as the rivers of water , to turn them which way soever he will ; as our Solomon speaketh at the 21th . ch. of this Book . The original there is ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Palge maijm ) as you would say , the divisions of waters . Which is not to be understood of the great rivers , though the greatest of them all , even the wide and great Sea also is in the hands of God , to turne which way soever he will : ( as he turned the waters of the red sea backwards to let his people goe through , and then turned them forward again to overwhelme their enemies . ) But the allusion there is clearly to the little trenches , whereby in those drier Eastern countries , husbandmen used to derive water from some fountain or cistern to the several parts of their c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — Homer . Odyss. 11. gardens , for the better nourishing of their herbs and fruit-trees . Now you know when a gardner hath cut many such trenches all over his garden , with what ease he can turne the water out of any one into any other of those channels : suffering it to runne so long in one , as he thinketh good , and then stopping it thence , and deriving it into another , even as it pleaseth him , and as he seeth it most conducible for the necessities of his garden : With much more ease can the Lord stop the current of any mans favour and affections in the course wherein it presently runneth , and turne it quite into another channel : drying it up against one man , and deriving it upon another , even as it seemeth good in his sight , and as will best serve other his holy and just purposes ; whether he intend to chastise his children , or to comfort them , or to exercise any other part or passage of his blessed providence upon them . Thus d d Exod. 11 2. he gave his people favour in the sight of the Egyptians , so as they lent them all their precious things at their departure , who but a little before had consulted the rooting out the whole generation of them . And thus after that in his just displeasure against them for their sins , he had e e Psal. 106.40.44 . given them over into captivity into their enemies hands ; when he was pleased again with their humiliations , he not only pittied them , himself according to the multitude of his mercies ; but he turned the hatred of their enemies also into compassion , and made all those that had led them away captives , to pitty them as it is in Psalm 106.

25. The Lord is a God of power , and therefore can work such effects as he pleaseth for our peace without any apparent means on our parts . But being withall a God of order : for the most part therefore , and in the ordinary course of his providence , he worketh his own purposes by second causes , and subordinate means . At least he hath so tied us to the use of probable means for the bringing about of what he hath promised : that although we ought to be perswaded he can , yet we may not presume he will work our good without our endeavours . Now the subordinate means to be used on our part , without which we cannot reasonably expect , that God should make our enemies to be at peace with us ; is our faire and amiable conversation with others . For a a 1 Pet 3.13 . who will harme you , if ye be followers of that which is good ? saith S. Peter . As if he had said , so long as you carry your selves graciously and wisely , if the hearts of your enemies will not be so far wrought upon as to love and affect you ; yet their mouths will be muzled , and their hands manacled from breaking out into any outragious either tearms or actions of open hostility : so as you shall enjoy your peace with them in some measure . Though they meane you no good , yet they shall doe you no harme .

26. But it may be objected , both from scripture and experience , that sundry times when a mans wayes are right , and therefore pleasing unto God , his enemies are nothing less , if not perhaps much more enraged against him then formerly they were . Our Saviour often foretold his Disciples , that they should a a Mat. 10 2● ; and 24.9 . be hated of all men for his sake . And David complaineth in Psalm 38. of some that were b b Psal. 38.20 . against him , eo nomine , and for that very reason , because he was a follower of that which was good . What a seeming distance is there between the Prophets and the Apostles speeches ? or else how may they be reconciled ? c c 1 Pet. 13. Who is he that will harm you if you be followers of that which is good ? saith the one : Yea saith the other , there are some agai●st me , even therefore , because I follow that which is good , As if by seeking to please God , he had rather lost his friends , then gained his enemies .

27. There are sundry considerations that may be of good use to us , in the present difficulty : As First , if God have not yet , made our enemies to be at peace with us , yet it may be he will do it hereafter , being no way bound to us , we may give him leave to take his own time . a a Acts 1.17 . Non est vestrum nossê , if it be not for us to know , much less is it for us to prescribe the seasons which the Father hath kept in his own power . It is his Prerogative to appoint the times , it is our Duty to wait b b Psal. 27.14 . his leasure . It may be , ( secondly ) neither is it unlikely , that we do not c c Gal. 2.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , walk with an even foot , and by a straight line ; But tread awry in something or other which displeaseth God ; and for which he suffereth their enmity to continue . But it is most certain , ( thirdly ) that we please him but imperfectly , and in part : even those graces wherewith we please him , are in us but imperfectly , and in part . And therefore no marvaile , if our peace also be but imperfect and in part . Possibly he will procure our peace more , when we please him better .

28. But where none of these , or the like considerations will reach home , it will sufficiently clear the whole difficulty , to consider but thus much , ( and it is a plain and true answer ) that generally all Scriptures that run upon temporall promises , are to be understood 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not as universally , but as commonly true : Or ( as some Divines expresse it ) a a Melancthon . cum exceptione crucis , not absolutely and without all exception , but evermore , with this reservation , unlesse the Lord , in his infinite wisdome ; see cause why it should be good for us to have it otherwise . But this you shall ever observe withall , and it infinitely magnifieth the goodness of our gracious Lord and God towards us ; that where he seeth it not good to give us that blessing in specie which the letter of the promise seemeth to import ; he yet giveth it us eminenter , that is to say , if not that , yet some other thing fully as good as that , and which he well knoweth ( though perhaps we cannot yet apprehend it so ) to be presently b b — mutat utiliori dono . Bernard serm. 5. de qu●drag . far better for us then that . Say he do not give us wealth or advancement , yet if he give us a contented minde without them , is it not better ? Say he do not speedily remove a temptation from us , whereunder we groan , ( which was St Pauls case ; ) yet if he supply us c c 2 C●r. 12.9 . with a sufficiency of grace to encounter with it ; is it not better ? So in the present case , if we do not presently make our enemies to be at peace with us , yet if he teach us to profit by their enmity , in exercising our faith and patience , in quickning us unto prayer , in furthering our humiliations , or encreasing any other grace in us , is it not every way and incomparably better ? Now will any wise man tax him with breach of promise , who having promised a pound of silver , giveth a talent of gold ? or who can truly say that , that man is not so good as his word , that is apparently much better then his word ?

29. From the words thus cleared may be deduced many profitable Inferences , for our further instruction ; but that the time will not suffer us to enlarge them . As first , we may hence know , what a blessed thing and desireable Peace is : not onely that inward peace with God , and in our own breasts which a a Phil. 4.7 . passeth all understanding ; but even this outward peace with men . When the holy spirit of God here in the text useth it as an especial strong inducement to quicken us up the rather to the performance of that with cheerfulness , which we are in Duty bound to perform howsoever , in seeking to please the Lord . We may learn hence secondly ; If at any time we unfainedly desire peace , by what course we may be likeliest to procure it . Preposterous is the course , which yet most of men take , when to make their peace with mortal men , they hazard the disfavour of the eternal God . The right and ready way is chalked out in the Text : First to make our peace with God , by ordering our wayes so as to please him , and then to commit our wayes to his ordering , by leaving the whole success to him : and so doing , it is not possible we should miscarry . Those that are now our enemies , either he will turn their hearts towards us , so as to become our friends , if he seeth that good for us ; or else he will so curb and restrain them , that with all their enmity they shall not be able to do us any harme , if he see that better for us ; or if by his just sufferance they do us harm one way ( and yet he will not suffer that neither , unless he see that absolutely best for us ) it shall be recompensed to us by his good providence , in a far greater comfort another way . We may learn hence , ( Thirdly ) how hateful the practise is , and how wretched the condition of make-bates , tale-b●arers , whisperers , and all those that sow dissention among brethren . Light and Darkness are not more contrary , then are Gods ways and theirs . He is the author of peace , and lover of concord : they are the authors of strife , and lovers of discord . It is his work to make a mans enemies to be at peace with him : it is their business to make a mans friends to be at odds with him . We may learn hence ( fourthly ) if at any time our enemies grow to be at peace with us , to whom we owe it . Not to our selves ; it is a thing beyond our power or skill to win them : Much less , to them ; whose malice is stiff , and will not easily relent . But it is principally the Lords own work . He is b b Heb. 13.20 . the God of peace which maketh men c c Psal. 68.6 . to be of one minde in an house ; it is he that d d — 46.9 . causeth wars to cease in all the earth , and that giveth unto his people e e — 29.11 . the blessing of peace . And therefore the glory of it , and the thanks for it , belong to him alone .

30. But I willingly omit all further enlargement of these inferences , that I may somewhat the longer insist upon one other inference only , very needful to be consider'd of in these times ; which is this . We may hence learn , ( fifthly ) if at any time we want peace , probably to guess where the fault may partly be , and that by arguing from the Text thus . I reade here , that when a mans wayes please the Lord , he maketh his enemies to be at peace with him : I finde in mine no relenting , but an utter averseness from peace ; a a Psal. 120.6 . I am for peace , but when I speak to them thereof , they make them ready to battel : I have cause therefore to feare that all is not right with me : either my heart is not right , or my wayes are not right ; I will examine them both throughly , and search if I can see b b Psal. 139.24 . any way of wickedness in me , for which my God may be justly displeased with me , and for which he thus stiff'neth mine enemies still against me .

31. Thus to be jealous over our selves with a godly jealousie , would not only work in us a due consideration of our wayes , that so we might amend them , if there be cause : but would be also of right use to prevent two notable pieces of sophistry , two egregious fallacies , wherewith thousands of us deceive our selves . The former fallacy is , that we use many times , especially when our enemies do us manifest wrong , to impute our sufferings wholy to their iniquity , whereof we should do wiselier to take some of the blame upon our selves . Not at all to excuse them , whose proceedings are unjust , and for which they shall bear their own burthens : But to acquit the Lords proceedings , who still is just , even in those things wherein men are unjust . Their hearts and tongues , and hands , are against us , only out of that a a Jam. 1.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that superfluity of maliciousness wherewith their naughty hearts abound , and for to serve their own cursed ends : which is most unjust in them . But the Lord sundry times hardneth their hearts , and whetteth their tongues , and strengtheneth their hands against us in such sort , to chasten us for some sinfull error , neglect , or lust in part still remaining in us unsubdued ; which is most just in him .

32. For ( as I touched in the beginning ) a mans heart may be right in the main , and his wayes well-pleasing unto God in regard of the general bent and intention of them : and yet by wrying aside in some one or a few particulars , he may so offend the Lord , as that he may in his just displeasure for it , either raise him up new enemies , or else continue the old ones . As a loving father that hath entertained a good opinion of his son , and is well pleased with his behaviour in the generality of his carriage , because he seeth him in most things dutifull and towardly ; may yet be so far displeased with him for some particular neglects , as not only to frown upon him , but to give him sharp correction also . Sic parvis componere magna . Not much otherwise is it in the dealing of our heavenly Father with his children . We have an experiment of it in David , with whom doubtless God was well pleased for the main course of his life , otherwise he had never received that singular testimony from his own mouth , that he was a a Acts 13.22 . secundum cor , a man after his own heart : yet because he stepped aside , and that very foulely in the matter of Vriah , The Text saith , 2 Sam. 11. that b b 2 Sam. 11.27 . the thing that David had done displeased the Lord : and that which followed upon it in the ensuing chapters was , c c — 12.11 . the Lord raised up enemies against him for it out of his own house .

33. The other fallacy is , when we cherish in our selves some sinful errors , either in judgement or practice , as if they were the good wayes of God , the rather for this , that we have enemies , and meet with opposition : as if the enmity of men were an infallible mark of a right way . The words of the Text ye see , seem rather to incline quite the other way . Indeed the very truth is , neither the favour or disfavour of men , neither their approving nor opposing , is any certain mark at all either of a good or of a bad way . Our Solomon hath delivered it positively ( and we ought to believe him ) Eccl. 9. that a a Eccles. 9.1 . no man knoweth either love or hatred , by all that is before them . It is an error therefore of dangerous consequence , to think that * * Non ex passione certa est justitia : sed ex justit●â , passio gloriosa . Aug. 1. Cont. Epist. Parmen. c. ult. the enmity of the wicked is an undoubted mark either of truth or goodness . Not only for that it wanteth the warrant of truth to support it , ( which is common to it with all other errors : ) but for two other especial reasons besides . The one is , because through blinde selfe-love we are apt to dote upon our own opinions more then we ought . How confidently do some men boast out their own b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazianz. orat . 34. private fansies and unwarranted singularities , as if they were the God! The other reason is , because through wretched uncharitableness , we are apt to stretch the title of the wicked further then we ought . How freely do some men condemne all that think or do otherwise then themselves , but especially that any way oppose their courses , as if they were the wicked of the world , and Persecutors of the godly ▪

34. For the avoiding of both which mischiefs , it is needful we should rightly both understand and apply all those places of Scripture which speak of that Opposition , which is sometimes made against truth and goodness , which opposition the holy Ghost in such like places intended not to deliver as a mark of godliness ; but rather to propose as an Antidote against worldly fears and discouragements : That if in a way which we know upon other and impregnable evidences to be certainly right , we meet with opposition ; we should not be dismaid at it , as if some strange thing had befallen us , a a 1 Pet. 4.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Beloved think it not strange , saith S. Peter , ( concerning all such trials as these are ) as if some strange thing had hapned : because it is a thing that at any time may , and sometimes doth happen . But now to make such opposition a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or mark whereby infallibly to judge of our wayes whether they be right or no ( as some out of the strength of their heat and ignorance have done ) is to abuse the holy Scriptures , to pervert the meaning of the Holy Ghost , and to lead men into a maze of uncertainty and error . We had all of us need therefore to beware , that we doe not like our own wayes so much the better because we have enemies : it is much safer for us to suspect lest there may be something in us otherwise then should be , for which the Lord suffereth us to have enemies .

35. And now the God of grace and peace give us all grace to order our wayes so as may be pleasing in his sight : and grant to every one of us , First , perfect peace with him , and in our own consciences ; and then such a measure of outward peace both publick and private , with all our enemies round about us , as shall seem good in his sight . And let the peace of God which passeth all understanding keep our hearts and mindes in the knowledge and love of him , and of his Son Jesus Christ our Lord : And let the blessing of God Almighty , the Father , the Son , and the holy Ghost be upon us , and upon all them that hear his word and keep it , at this present time and for evermore . Amen , Amen .

AD AULAM. Sermon III. NEWARKE 1633. 1 Pet. 2.17 .

Honour all men , Love the Brotherhood .

1. WHen the Apostles preached the Doctrine of Christian liberty ; a fit opportunity was ministred for Satans instruments to work their feats upon the new-converted Christians : false Teachers on the one side , and false Accusers on the other . For taking advantage from the very name of Liberty , the Enemies of their Souls were ready a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Tim. 6.1 — 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to teach them under that pretence to despise their Governors : and no less ready the enemies of their Faith b b — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hîc vers. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to speak evil of them under that colour , as persons licentious and ill affected to Government . The preventing of which , whether abuses or misconstructions of so wholsome a Doctrine , caused the holy Apostles to touch so often , and to beat so much ( as in their writings they have done ) upon the argument of Christian subjection and obedience : as a duty highly concerning all those upon whom the name of Christ is called , both for their Consciences and Credits sake , cheerfully to perform . If there be in them at all any care , either to discharge a good conscience before God , or to preserve their own and the Gospels reputation before men : they must endeavour both to do c c — Verse . 15. the will of the most wise God , and to put to silence the ignorance of foolish men , by submitting d d — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — verse 13. to every humane creature that the Lord hath set over them for his sake .

2. This I conceive to be the scope of that part of the Chapter whence the Text is taken : which I now stand not with farther curiosity to analyse . Suffice it us to know , that in this seventeenth verse St Peter shutteth up his general Exhortation concerning subjection to Superiours in four short precepts or Aphorismes of Christian life . [ Honour all men . Love the Brotherhood . Fear God . Honour the King . ] Which four , though considerable also apart , and as each hath a compleat sence within it self : may yet not unfitly be ranged , and that agreeably ( as I conceive ) to the Apostles intendment , into two combinations . The two former into one , as thus : Honour all men ] but not all men alike : you must be ready to do all offices of respect and love as occasion serveth to every man , but yet you are to remember that your brethren in Christ may claim a nearer and deeper interest in your affections , ( and so in the exercise of your charity too ) then they that are without have any reason to do . Honour all men : but especially love the brotherhood . The two later also into one , thus . a a Prov. 24.21 . Fear God and the King ; where the fear of the one will consist with the fear of the other . But where they are incompatible , hold fast to the fear of God howsoever : but even in that case : where ye may not fear the King , you must yet do him all the honour otherwise that may be . Fear God , yet honour the King too .

3. We shall now hold us to the former Combination onely : consisting of these two Precepts , Honour all men , love the brotherhood . In either of which we may observe ; First the Duty , what it is : and then how that duty is either extended or limited in regard of the Object . The Duties are , Honour , and Love . The duty of Honour in the former Precept : and that extended to every man , Honour all men . The duty of Love in the later Precept : and that limited to the Brethren , Love the Brotherhood . Of which in their order : keeping the same method in both ; even this , to consider first Quid hominis , then Quid juris , and lastly Quid facti . The first , by opening the Duty , and what we are to do : The next , by enquiring into the Obligation , and why we are so to do : The last , by examining our Performance , and whether we do therein as we ought to do or no. And first of the former Precept , Honour all men .

4. Honour properly , is an acknowledgment or a a — importat quandam testificationem de excellentiá a●cujus . Aquin. 2 2. qu. 103.1 . testification of some excellency or other in the person honoured by some reverence or observance answerable thereunto . Thus we honour God above all , as being transcendently excellent : and thus we honour our parents , our Princes , our betters or superiours in any kinde . And thus the word is clearly used in the last precept of the four in this verse , Honour the King . But so to take it in this first Precept , would be subject to sundry difficulties and inconveniencies : this especially above the rest , that the Scripture should here binde us to an impossible thing . Impossible I say , not onely ex hypothesi and by consequent , in regard of the weakness and corruption of our nature ; ( for so is every good duty impossible to be performed by us without the grace of God preventing and assisting us : ) but impossible ex naturâ rei , as implying a flat contradiction within it self . For honouring ( in that notion ) being the preferring of some before other some ; we should be bound by this Text ( were the word so to be understood ) to prefer every man before every other man : which how it should be possible for us to do , is beyond the wit of man to imagine . For , to prefer all , is in truth to prefer none : and so the Apostles command to honour all men , shall be all one upon the point , as if he had directly forbidden us to honour any man . It is necessary therefore ( for the avoiding of this contradiction , and sundry other absurdities which would follow thereupon , and I omit ) to take the word Honour in this place , in a signification somewhat looser and larger then the former : so as to import all that esteem or regard , be it more or less , which ( either in justice or charity ) is due to any man in respect of his place , person , or condition ; according to the eminency , merit , or exigency of any of them respectively : together with the willing performance of such just and charitable offices upon all emergent occasions , as in proportion to any of the said respects can be reasonably expected . In which sense , it is a possible thing for us to honour , not onely our Superiours that are over us or a above us ; but our Equals too that are in the same rank with us ▪ yea even our inferiours also , that are below us , or under us .

5. And in this latitude you shall finde the word Honour sometimes used in the Scriptures : though not so frequently as in the proper signification . You have one example of it , in the seventh verse of the next Chapter : where S. Peter enjoyneth husbands to give honour to the wife as to the weaker vessel . It was far from his meaning doubtless , that the husband should honour the wife with the honour properly so called , that of Reverence or Subjection : For that were to invert the right order of things , and to pervert Gods ordinance ; who hath given man the preeminence , and commanded a a 1 Cor. 14.34 the woman to be in subjection . The woman therefore may not by any means b b 1 Tim. 2.11 , 1● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , usurpe authority over the man : but it is her duty to c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Eph 5.33 . reverence her husband , and she must see that she do it . His meaning clearly is , that the husband should cherish the wife , as one that ( though in some degree of inferiority , ) is yet his yoke-fellow , bearing with the weaknesses , whether of her sexe or person , framing to her disposition , and yielding to her desires so far as reason and wisdom will allow . Being her head , he must not make himself her slave , by giving her the honour of dutiful observance and obedience : and yet , being his companion , he may not make her his drudge , by denying her the honour of a tender respect , and loving condescension . Which kinde of honour is in some measure , and according to their different proportions , due also to be given by Parents to their children , and by the greatest Masters to the meanest of their servants .

6. We have another example of the like use of the word 1 Tim. 5. where S. Paul biddeth Timothy honour widdows that are widdows indeed . a a 1 Tim. 5.3 . Timothy was a man of eminent rank in the Church of God , a Bishop ; and that of no mean See , but of Ephesus a famous city and the chief Metropolis of Asia : and the Widows he there speaketh of , were b b Hoc omne praeceptmu de his est viduis , quae Ecclesiae pascuntur eleemosynis . Hieron . adver. Jovinian . lib. 1. poore old women , such as in those times for the meane services they were to performe to the Saints were called also Diaconissae , and were therefore to be maintained out of the contributions of the Church and the common stock . The parties being of such wide distance , it had been most unseemly for him to have given to them , but extreme and most ridiculous arrogancy in them to have expected from him , any honour properly so called , honour of reverence and subjection . But the honour he was to give them was such as was meet for persons of that quality , especially in relation to their maintenance : that in the execution of his pastoral charge , amongst his other cares , he should take care that those widdows should be provided for in fitting sort ; that so in the Province of Ephesus there might be no cause of such complaint , as had formerly been by the Grecians at Ierusalem Acts 6. that c c Act. 6.1 . their widows were neglected in the daily ministration .

7. In like manner we are to understand the word Honour here in the Text : in such a notion as may include , ( together with the Honour properly so called and due to Superiors only , ) all those fitting respects which are to be given to Equals and Inferiors also ; which is a kinde of Honour too , but more improperly so called . And then it falleth in , all one with that of S. Paul Rom. 13. [ Render therefore to all their dues : a a Rom. 13.7 . tribute to whom tribute is due , custome to whom custome , feare to whom feare , honour to whom honour . ] As if he had said , I would not any of you should be behinde with any man in any thing : but if you owe him any duty , performe it to the full . If any honour or respect in whatsoever kinde or degree belong to him , account it as due debt : and let him have it , to the utmost of what can with justice or in equity be demanded . So that we then fulfill this precept of our Apostle , when we are careful to our utmost power and best understanding , to respect every man ( whether Superior , Equall , or Inferior , ) secundùm gradum & meritum : according to his place and desert . For those two are , as it were the Standards , whereby to measure out to every man his proportion of Honour in this kinde : That is to say , every man is to be honoured and respected , according to the dignity of his place , whatsoever his deserts are ; and according to the merit of his person , whatsoever his place and condition be .

8. It would be a tedious , indeed rather an endless taske , ( and therefore I undertake it not , ) to drive the general into its particulars ; and to shew what peculiar honours and respects are due to all estates of men , considered in their severall ranks and mutual relations . It must be the care of every godly wise man to inform himself the best he can for that matter , so far as may concern himself , and those whom he may have occasion to converse withall : and it must be his resolution to give honour to every man accordingly ; that is to say , neither more or less , but as nere as he can understand ( within a convenient latitude ) that which is justly his due : Yet let him take this withall , that where the case is doubtfull , it is the safest course ( lest self-love should incline him to be partial , ) to pinch rather on his own part , then on his neighbours , especially if his Superior , That is to say , rather to forgoe a good part of that honour , which he may think is due to himself , if he be not very sure of it : then to keep back any small part of that honour , which ( for any good pssurance he hath to the contrary , ) may fall due to his neighbour . Agreeably to the other Apostles advice Rom. 12. that ( not in taking , but ) a a Rom. 12.10 . in giving honour we should go one before another .

9. Now we see , in the meaning of the words , both what duty we are to performe , and to whom . The Duty , Honour , and that to all men : and all this but Quid nominis . It may next be demanded , Quid Iuris : upon what tye we stand thus bound to Honour all men ? I answer ; Funiculus triplex . There lyeth a threefold tye upon us for the performance of this Duty : to wit , of Iustice , of Equity , of Religion . A tye of Iustice first : whose most proper and immediate office it is , suum cuique ; to give to every one that which of right appertaineth to him . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is Aristotles phrase : but S. Pauls is far beyond it , in the fore-cited Rom. 13. Render to all their dues , ( So we translate it ; Rom. 13.7 . but the word is ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which imports more then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It signifieth Debts : accordingly whereunto he saith in the next verse there , pursuing his metaphor , Owe nothing to any man . We do not account it discurtesie , but dishonesly , in any man that is able , — 8. not to pay debts . Withhold not good from them to whom it is due , Prov. 3.27 . saith Solomon Prov. 3. Whosoever withholdeth a debt or due from another , doth an unjust act ; and is next akin to a thief : and , as a thief , is bound to restitution . The other word in the same place inforceth as much , Luke 19.8 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is 〈◊〉 more then Aristotles 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the very same word that is used , where Zacheus promised fourfold restitution 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Luke 19. Render or restore .

10. It is a thing not unworthy the observing , that all those words which usually signifie Honour in the three learned languages , do either primarily signifie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Honos . or else are derived from such words as do withall signifie , either a Price , or a Weight . Now by the rules of Commutative Iustice , the price of every commodity ought to be according to the true worth of it . And things payable by weight are by Law and Custome then onely currant , when they have their due and full weight , and that usually with some draught over , rather then under . Even so it is a righteous thing with us , to make a just estimate of every mans worth , and to set a right valuation upon him , so near as we can , respectively to the quality of his place and his personal desert ; and to allow him his full proportion of Honour accordingly : neither under-rating him in our thoughts , nor setting lighter by him then we should do , in our carriage and conversation towards him . A false weight is abominable ; and so is every one that tradeth with it : Prov. 11.1 . and certainly that man maketh use of a false beam , that setteth light by his brother , ( or perhaps setteth him at nought ) whom he ought to honour . The question is put on sharply by the Apostle , Rom. 14.10 . Rom. 14. Why doest thou set at naught thy brother ? as who should say , with what face , with what conscience canst thou do it ? He that defalketh any thing of that just honour which he ought to allow his brother . ( let his pretence be what it can be ) how is he not guilty of the sin of Ananias and Saphira , even according to the letter , Acts 5. ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Acts 5.3 . being the phrase there ) in keeping back , as they did , part of the full price , when they should have laid it down all . Thus we are tied in Iustice , to honour all men .

11. The next tie , is that of Equity : where the Rule is , Quod tibi fieri nonvis — A rule which Severus a wise Emperour magnified exceedingly : Lamprid. in Severo . Lampridius saith , that he learnt it of the Christians . And it may very well be so : for Christ himself commended it to his Disciples , as a perfect breviate of the whole Law . Whatsoever you would that men should do unto you , Mat. 7.12 . do ye even so to them , for this is the Law and the Prophets . He meaneth , so far as concerneth our dealings and transactions with men . A short lesson , but of a large comprehension : all one ( in the meaning and result ) with that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as St Iames calleth it , that Royal Law , which comprehendeth in it the whole second Table of the Law , James 2.8 . with all the several offices reducible to each commandement therein ; Thou shalt love thy neighbour as thy self . If we would but once perfectly learn this one lesson , and soundly follow it , ( Do , as we would be done to ) sailing alwayes by that Compass , and framing all our actions by that Rule : we should not need any other Law for the guiding of our consciences , or other direction for the ordering of our conversations , in respect of our carriage towards others . But there is a base wretched pride in us , that disordereth all both within and without ; and will not suffer us to be ( I say not just , but even ) so much as reasonable . Like some broken Merchants , that drive their creditors to low compositions for great summes , but call hard upon their poor neighbours for petty reckonings that stand uncrost in the book ; or the evil servant in the parable , Mat. 18.24 , — 28. Mat. 18. who having craved his Masters forbearance for a very vast summe , went presently and shook his fellow-servant by the throat for a trifle ; or as young prodigal heirs , that are ready to borrow of every man that will lend them , but never take any care to pay scores : so are many of us . — Nulla retrorsum : Horat. 1 : Epist. 1. We care not how much honour cometh to our selves from others , how little goeth from our selves to others . Nay you shall observe it , ( and the reason of it is manifested ▪ for the same pride that maketh men over-prize themselves , maketh them also undervalue their brethren : ) you shall observe it I say , that these very men that stand most upon the termes of betterness , and look for most respect from those that are below them , are ever the slackest in giving to those that are above them their due honour . Who so forward ( generally ) to set bounds , and to give Law to the higher powers ; as those very men , that exercise the most unbounded and unlimited tyrannie , among their poor neighbours and underlings , crowing over them without all mercy , and beyond all reason ? I forbid no man , to maintain the rights , and to preserve the dignity , that belongeth either to his place or person : rather I hold him much to blame , if he do not by all fair and justifiable means endeavour so to do . For qui sibi nequam , cui bonus ? He that is retchless of his own honour , there is no great fear that he will be over-carefull of doing his neighbour right in giving him his . Let every man therefore in Gods name take to himself that portion of honour and respect that is due to him : and good luck may he have with his honour . Provided alwayes , that he be withall sure of these two things : First , that he take no more then his due ; for this is but just ; and then , that he be as willing to give , as to take ; for that is but equal . He that doth otherwise , is partial , and unreasonable . And thus we are tied in Equity , to honour all men .

12. There is yet a third tie ; that of Religion : in respect of that image of God , which is to be found in man . All honour is in regard of some a a Habe● justam venerationem quicquid excellit . Cic. 1. de Nat. Deor. excellency or other : and there is in man no excellency at all , of and from himself ; but all the excellency that is in him , is such only as God hath been pleased to put upon him . So as those characters and impressions of excellency , which God hath stamped upon man , as some image of himself ; is the true foundation of all that honour that can any way belong unto him . And that excellency is twofold : Natural , and Personal . The Natural excellency is that , whereby Man excelleth other creatures : the Personal that , whereby one man excelleth another .

13. Of the Natural first : which ariseth from the Image of God stamped upon man in his creation . And this excellency , being it was put upon the whole species of mankinde , is therefore to be found in all men ; and that alike : so as in this respect , all men are honourable , and all alike honourable . Thou that comparing thy self with thy poorer brother , thinkest thy self the better man , and so despisest him : compare thy self and him another while in puris naturalibus , and thou shalt finde no difference . Take him as a man , he is every way as good a man as thou : thou carriest a body about thee , no less mortal then his ; he harboureth a soule within him , no less immortal then thine And where is the difference ? Well then , here is the first honour we owe to all men , even as they are men , and that without all either exception ( none to be excluded ; ) or differences , ( none to be preferred ) viz. this ; that we despise no man , but that as much as lieth in us we preserve the being , and advance the well-being of every man : and that because of Gods Image set upon him . As when a piece of base mettal is coyned with the Kings stamp , and made currant by his edict ; no man may thenceforth presume either to refuse it in pay , or to abate the value of it : So God having stamped his own image upon every man , and withall signified his blessed pleasure how precious he would have him to be in our eyes and esteem ( according as you shall finde the tenour of the Edict in Gen. 9. At the hand of every mans brother will I require the life of man ; Gen. 9.3 . with the reason of the edict also annexed , for in the image of God made he man : ) we must look to answer it as an high contempt of that sacred Majesty , if we set any man at naught , or make less account of him , then God would have us . The contumelious usage of the image , is in common construction ever understood as a dishonour meant to the Prototype : upon which consideration it was , that the Romans when they meant to set a marke of publick disgrace or dishonour upon any eminent person , did manifest their such intention , by throwing down , breaking , trampling upon , or doing some other like disgrace unto , their statu●es or pictures . And Solomon in sundry places interpreteth all acts of oppressing , Prov. 14 31. — 17.5 . mocking , or otherwise despising our neighbours , not without a strong reflexion upon God himself ; as tending to the contempt and dishonour of him their Maker .

14. Besides this Natural , God hath put upon man a Personal Excellency : which is an effect of his Providence in the Government of the world , as the former was of his Power in the Creation of it . And here first beginneth the difference that is between one man and another . That saying , Homo homini quantum praestat , hath no place , till you come to this . And that in regard of Gods free distribution of severall gifts , and offices , and callings to several men , with admirable variety , and with no less admirable wisdom . Alius sic , alius verò sic : Even as the members of the natural body , besides life ( which is common to them all ) have also their several abilities , functions , and operations , 1 Cor. 7.7 . with much different variety each from other . And as the members according to those differences are differently honoured ( one kinde of honour belonging to the head , another to the hand , another to the feet , and so to the rest , 1 Cor. 12.23 . according as they are some more , some less honourable : ) so in the world men receive different honours according to their different capacities ; the King in one kinde , the Priest in another , the Souldier , the Husbandman , the Artificer , and so all the rest in other kinds . It is an observation of some Divines , that there is some image of God ( though I think it were better to call it Vestigium or Umbra , then imago , a shadow rather then image ) some weak reprehension and darke resemblance ( they mean ) in Kings of his absolute Soveraignty , in Iudges and Magistrates of his Iustice , in Priests of his holiness , in Old men of his Eternity , in Parents of his Causality , in Counsellors of his wisdom , in Learned men of his knowledge , in artificers and labourers of his operative power , &c. A conceipt , to my understanding neither so light , as to be rejected for a mere fancy ; neither yet so solid , as to build a firme conclusion upon , to satisfie either judgement or conscience . But whether that conceit stand or fall , certain it is howsoever , that it is Gods stampe alone that setteth a value upon all humane Excellency , whether Natural or Personal , and thereby rendreth it honourable . For whether we consider mens Personal Excellencies , quoad statum & gradum , according to their different particular places , callings , and conditions ; or quoad meritum , according to their different particular graces , abilities , and qualifications : still they have their rise merely from Gods gracious distributions : who hath put them into those places by his all-ruling providence , and imparted those graces to them by his powerfull dispensation . Sith therefore not the meanest man in the world but hath received from God some Personal Excellency in some kinde or other , and in some degree or other , whereby he may become some way or other useful and serviceable to humane society ( some very few excepted , as infants , natural fools , and distracted persons ; whose personal defects yet are by way of meditation and reflexion useful to others , and so they not to be despised , but as less honourable members to be therefore rather the more carefully and tenderly respected ) there ought to be therefore given to every man , 1 Cor. 12 23. even the very meanest , some kind and degree of respect and honour , proportionable to that excellency . And thus in regard of the Image of God shining both in their nature and persons , we are tied in Religion , to honour all men .

15. We have seen hitherto both the Duty , and the Obligation of it ; Quid nominis , and Quid Iuris ; What we are to perform , and why ? We come now to the Quid facti , to examine a little how it is performed among us . Sla●kly and untowardly enough no doubt , ( as to the generality : ) as all other duties are . Are there not some first , who are so far from honouring all men , as the Text requireth , that ( themselves only excepted ) they honour no man at all : at least , not as they ought to do ? No , not their known Superiours ? but how much less then their Equals or Inferiours ? Despising governments in their hearts , 2 Pet. 2 . 10· and speaking evil of Dignities with their mouths , and kicking against authority with their heels . No matter what shews and professions men make of I know not what respect and observance ; ( They honour the King and the Church , and are in charity with all the world : it were pity they should live else . ) But quid verba audiam , facta cum videam ? Let protestations go , and look into the practise . How do they honour the Magistrate , that decline as much as they can all needful services for his support ; and repine at what they cannot avoid ? Or how the Minister , that grudge him the portion , which if not by the ordinance of God ( for that they think will bear a dispute ) yet without all contradiction is setled upon him a a Pe● lege● & con●ue●udines Anglia . by the same ( and therefore by as strong a ) title , as they hold their own inheritances by , and are ever studying to find out new devices and quillets to put him beside it ? Or how their Equals , to get aloft depresse their brethren by odious comparisons , or ( which is worse ) disparage them by false suggestions ? Or how their Inferiours , that trample them under their feet , as they do the clay in the streets ; and use them with less regard many times , then they do the dogs that feed under their tables ; Luke 16. as the rich glutton did poor Lazarus ?

16. There are others secondly , that may perhaps be perswaded to yield some honour to their betters ; ( that may be but reason : ) but that they should be bound to honour those that are not so good men as themselves , or at the most but such like as themselves are , they see no great reason for that . But there is no remedy : St Peter here telleth them , that must be done too . He that saith Honour all men , Matth. 18.10 . excludeth none ; no not the lowest and meanest . Take heed that ye despise not one of these little ones ( Mat. 18. ) there is a kind of honour ( it seemeth ) due to the little ones ; and they may not be despised . Eccles. 9.16 . The poor mans wisdom is despised , saith the Preacher Eccles. 9. He saith , it is so ; and so it is , but too often , through the pride of the great and wealthy , Psal. 123.4 . ( as it is said in the Psalm , Our soul is filled with the scornful reproof of the wealthy , and with the despitefulness of the proud : ) but he doth not say , it should be so . Iobs carriage was otherwise , in so far that he disavoweth it , and protesteth against it utterly [ If I did despise the cause of my man-servant or of my maid-servant , when they contended with me , &c. Job 31.13 . ] He would affoord the meanest servants he had the honour , to debate the matter with them ; and if there were reason on their side , to allow it . The greatest subject in the land need not think it any disparagement to him , to give a just respect to a very mean person : if he will but remember , that it is the duty even of the King himself , to vouchsafe that honour to the poorest begger within his Realm , as to protect him from violence , and to require an account of his bloud , though it should be spilt by the hand of a Lord .

17. And yet behold a greater then Iob , ( although , I take it , he was a King too within his own territories ) a greater then any of the great Kings of the earth , ready to teach us this duty by his example ; even our Lord Iesus Christ : Phil. 2.5 , &c. and the same minde should be in us , that was in him . And what was that ? He was pleased so far to honour us , ( base , sinful , unworthy creatures as we were ) as for our sakes to lay aside his own greatness , emptying and devesting himself of glory and Majestie , making himself of no reputation , and taking upon him the form of a servant . Ill do they follow either his Example , or his Apostles Doctrine here , who think themselves too good to condescend to men of low estate , by doing them any office of service or respect ; though they need it never so much , Rom. 12.16 . crave it never so oft , deserve it never so well . And they , who look another way in the day of their brothers distress : as the Priest and Levite passed by the wounded man in the parable , without regard . Luke 10. And ( not to multiply particulars ) all they , who having power and opportunity thereunto , neglect either to reward those that have worth in them , according to their merit ; or to protect those that are wronged , according to their innocency ; or to relieve those that are in want , according to their necessity .

18. There are a third sort , that corrupt a good Text with an ill gloss ; by putting in a conditional limitation : like the bodging in of a course shred into a fine garment ; as thus . The Magistrate shall have his tribute , the Minister his tythe , and so every other man his due honour : if so be he carry himself worthily , and as he ought to do in his place , and so as to deserve it . In good time ! But I pray you then first ( to argue the cause a little with thee , who ever thou art that thus glossest ) Who must judge of his carriage , and whether he deserve such honour , yea , or no ? Why , that thou hopest thou art well enough able to do thy self . Sure we cannot but expect good justice , where he that is a party will allow no other to be judge but himself . Where the debter must arbitrate what is due to the creditor , things are like to come to a fair reckoning .

19. But secondly , how dar'st thou distinguish where the Law distinguishes not ? Where God commandeth , he looketh to be answered with Obedience : and doest thou think to come off with subtilties and distinctions ? The precept here in the Text is plain and peremptory ; admitteth no Equivocation , Exception , or Reservation ; suggesteth nothing that should make it reasonable to restrain the Vniversality expressed therein by any such limitation : and therefore will not endure to be eluded with any forced Gloss.

20. Least of all thirdly , with such a Gloss , as the Apostle hath already precluded by his own comment , in the next verse : where he biddeth servants to be subject to their Masters , not only to the good and gentle , but to the froward also , and such as would be ready to buffet them when they had done no fault . Such Masters sure could challenge no great honour from their servants , titulo meriti , and as by way of desert : But yet there belonged to them jure dominij , and by vertue of their Mastership , the honour of Obedience and Subjection . Which honour , due unto them by that right , they had a good title to : and it might not be detained from them either in part or in whole by cavilling at their desert .

21. But tell me fourthly in good earnest , dost thou beleeve , that another mans neglect of his duty can discharge thee from the obligation of thine ? — dic Quintiliane colorem . Canst thou produce any publick Law , or private Contract , or sound Reason , wherenn to ground ; or but handsome Colour , wherewith to varnish over , such an imagination ? Fac quod tuum est : do thou thy part therefore , and honour him according to his place howsoever , He shall answer , and not thou , for his unworthiness , if he deserve it not : but thou alone shalt answer for the neglect of thine own duty , if thou performest it not .

22. Lastly , ex ore tuo . When thou sayest , thou wilt honour him according to his place , if he deserve it ; dost thou not observe that thou art still unjust by thy own confession ? For where place and merit concur , there is a double honour due : ( The Elders that rule well are worthy of double honour 1 Tim. 5. ) There is one honour due to the place , 1 Tim. 5.17 . and another to merit . He that is a a

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. in Coloss. Serm. 3.

— 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ibid.

in the place , though without desert , is yet worthy of a single honour , for his place sake ; and justice requireth he should have it . But if he deserve well in his place , by rightly discharging his duty therein , he is then worthy of a double honour ; and justice requireth he should have that too . Consider now how unjust thou art . If he deserve well , sayest thou , he shall have the honour due to his place : otherwise not . Thou mightest as well say in plain terms : If he be worthy of double honour , I can be content to afford the single : otherwise he must be content to goe without any . Now what justice , what conscience in this dealing , where two parts are due , to allow but one ; and where one is due , to allow just none ?

23. But I proceed no further in this argument ; having purposely omitted sundry things that occurred to my meditations herein , and contracted the rest , that I might have time to speak something to the later precept also , Love the brotherhood . To which I now pass , hoping to dispatch it with convenient brevity : observing the same method , as before , Quid nominis , Quid juris , Quid facti ; What we are to do , and Why , and how we performe it .

24. First then for the meaning of the words , we must know , that as Adam and Christ are a a Totum genus humanum quodammodo sunt homines duo &c. Prosper . sentent . c. 299. the two roots of mankinde ; Adam as in state of Nature , and Christ as in a state of Grace : so there is b b — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil. homil. in Lazi●is . a twofold Brotherhood amongst men , correspondent thereunto . First , a Brotherhood of Nature , by propagation from the loines of Adam , as we are men : and secondly a Brotherhood of Grace , by profession of the faith of Christ , as we are Christian men . As men , we are c c Membra suinus corporis magni : Natura nos cognatos edidit . Senec. Epist. 95. members of that great body , the World : and so all men that live within the compass of the World are Brethren , by a more general communion of Nature . As Christians , we are members of that mystical body , the Church : and so all Christian men that live within the compass of the Church are Brethren , by a more peculiar communion of Faith . And as the Moral Law bindeth us to love all men as our Brethren , and partakers with us of the same common Nature in Adam : so the Evangelical Law bindeth to love all Christians as our Brethren , and partakers with us of the same common faith in Christ .

25. In which later notion the word Brother is most usually taken in the Apostolical writings : to signifie a professor of the Christian Faith and Religion , in opposition to heathen men and unbeleevers . The name of Christian , though of commonest use and longest continuance , was yet but of a later date ; taken up first at Antioch , as we finde Act. 11. whereas believers were before usually called Disciples ; and no less usually , both before and since , Brethren . You shall read very often in the Acts , Act. 11.26 . and Epistles of the holy Apostles , How the Brethren assembled together to hear the Gospel preached , to receive the Sacrament , and to consult about the affairs of the Church . How the Apostles , as they went from place to place , to plant and water the Churches , in their progress every where visited the Brethren : at their first coming to any place , saluting the Brethren ; during their abode there , Act. 15.36 . — 21.7 . — 15.22 . — 18.18 . — 11.29 . 2 Cor. 8.18 . — 23. 1 Cor. 8.12 . confirming the Brethren ; at their departure thence , taking leave of the Brethren . How collections were made for relief of the Brethren ; and those sent into Iudea from other parts by the hands of the brethren , &c. S. Paul opposeth the Brethren , to them that are without ; and so includeth all that are within , the Church . What have I to do to judg them that are without ? 1 Cor. 5. As if he had said ; Christ sent me an Apostle and Minister of the Churches ; and therefore I meddle not but with those that are within the pale of the Church : as for those that are without , if any of them will be filthy , let him be filthy still , I have nothing to do to meddle with them . But saith he , if any man that is within the Christian Church , any man that is called a Brother , be a fornicator , or drunkard , or rayler , or otherwise stain his holy profession by scandalous living ; I know how to deal with him : let the censures of the Church be laid upon him , let him be cast out of the assemblies of the Brethren , that he may be thereby brought to shame and repentance .

26. So then , Brethren ( in the Apostolical use of the word ) are Christians : and the Brotherhood the whole society of Christian men , the systeme and body of the whole visible Church of Christ . I say the visible Church : because there is indeed another Brotherhood more excellent then this whereof we now speak , consisting of such only as shall undoubtedly inherit salvation ; called by some of the ancients The Church of Gods Elect , and by some later writers the Invisible Church . And truly this Brotherhood would ( under God ) deserve the highest room in our affections ; could we with any certainty discern who were of it , and who not . But because the fan is not in our hand , 2 Tim. 2.19 . to winnow the chaff from the wheat , ( Dominus novit ) The Lord onely knoweth who are his by those secret characters of Grace and Perseverance , which no eye of man is able to discern in another , ( nor perhaps in himself infallibly : ( we are therefore for the discharge of our duty to look at the Brotherhood so far as it is discernable to us by the plain and legible characters of Baptism and outward profession . So that whosoever abideth in areâ Domini , and liveth in the communion of the visible Church , being baptized into Christ , and professing the Name of Christ : ( let him prove as it falleth out , chaff , or light corn , or wheat , when the Lord shall come with his fan to purge his floor : ) yet in the mean time so long as he lieth in the heap and upon the floor ; We must own him for a Christian , and take him as one of the Brotherhood , and as such an one love him . For so is the Duty here , Love the Brotherhood .

27. To make Love compleat , Two things are required : according to Aristotle's description of it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Affectus cordis , and Effectus operis . The inward affection of the heart , in wishing to him we love all good : and the outward manifestation of that affection by our deed as occasion is offered , in being ready to our power to do him any good . The heart is the root and the seat of all true love : and there we must begin ; or else all we do is but lost . If we do never so many serviceable offices to our brethren , out of any by-end or sinister respect ; although they may possibly be very usefull , and so very acceptable to him : yet if our heart be not towards them , if there be not a sincere affection within , it cannot be truly called Love . That Love , that will abide the test , and answer the Duty required in the Text , must be such , as the Apostles have in several passages described it : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unfained love of the brethren , 1 Pet. 1. Love out of a pure heart , 1 Tim. 1. Love without dissimulation , Rom. 12. 1 Pet. 1 ▪ 22. 1 Tim. 1.5 . Rom. 12.9 .

28. Of which inward affection the outward deed is the best discoverer : and therefore that must come on too , to make the love perfect . As Iehu said to Ionadab , Is thy heart right ? If it be , then give me thy hand . 4 King . 10.15 . As in the exercises of our devotion towards God , so in the exercises of our charity towards men ; heart and hand should go together . Probatio dilectionis , exhibitio est operis . Lam 3.41 . Gregor. Good works are the best demonstrations , as of true Faith , so of true love . Where there is life and heate , there will be action . There is no life then in that Faith , ( S. Iames calleth it plainly a dead faith Iam. 2. ) nor heate in that Love , Jam. 2.26 . ( according to that expression Matth. 24. the love of many shall wax cold : ) that doth not put forth it self in the works of righteousness and mercy . Matth. 24.12 . He then loveth not the Brotherhood indeed , whatsoever he pretend , or at least not in so gracious a measure as he should endeavour after : That doth not take every fit opportunity of doing good either to the souls , or bodies , or credits , or estates of his Brethren ; That is not willing to do them all possible services , according to the urgency of their occasions , and the just exigence of circumstances , with his countenance , with his advice , with his pains , with his purse , yea and ( if need be ) with his very life too . This is the Non ultra : farther then this we cannot goe in the expressing of our love ; ( Greater love then this hath no man , that a man lay down his life for his friend : Joh. 15.13 . ) and thus far we must goe if God call us to it . So far went Christ for our redemption : and so far the Scriptures press his example for our imitation . ( Hereby perceive we the love of God , because he laid down his life for us : 1 Joh. 3.16 . and we ought to lay down our lives for the Brethren . 1 Joh. 3.

29. To recollect the premises , and to give you the full meaning of the precept at once . To Love the Brotherhood , is as much as to bear a special affection to all Christians more then to Heathens ; and to manifest the same proportionably by performing all loving offices to them upon every fit occasion to the utmost of our powers . A duty of such importance , that our Apostle , though here in the Text he do but only name it in the bunch among other duties ; yet afterwards in this Epistle seemeth to require it in a more speciall manner , and after a sort above other duties ( Above all things have fervent charity among your selves . Chap. 4. 1 Pet. 4.8 . ) And S. Iohn upon the performance hereof hangeth one of the strongest assurances we can have of our being in Christ . ( We know that we are passed from death to life because we love the brethren . 1 Joh. 3.14 .

30. Now of the Obligation of this duty , ( for that is the next thing we are to consider ) there are two main grounds ; Goodness , and Neerness . First , we must love the Brotherhood for their goodness . All goodness is lovely . There groweth a Love due to every creature of God from this , 1 Tim. 4.4 . that every creature of God is good . Some goodness God hath communicated to every thing to which he gave a beeing : as a beame of that incomprehensible light , and a drop of that infinite Ocean of goodness , which he himself is . But a greater measure of Love is due to man then to other Creatures , by how much God hath made him better then them . And to every particular man that hath any special goodness in him , there is a special Love due , proportionable to the kinde and meas●re thereof : So that whatsoever goodness we can discern in any man , we ought to love it in him , and to love him for it ; whatsoever faults or defects are apparently enough to be found in him otherways . He that hath good natural parts , if he have little in him that is good besides , yet is to be loved even for those parts , because they are good . He that hath but good moralities only leading a civil life , though without any probable evidences of grace appearing in him , is yet to be loved of us , if but for those moralities , because they also are good . But he that goeth higher , and by the goodness of his conversation sheweth forth ( so far as we can judge ) the graciousness of his heart , deserveth by so much an higher room in our affections , then either of the former , by how much Grace exceedeth in goodness both Nature and Morality . Sith then there is a special goodness in the Brethren ( quatenùs such ) in regard of that most holy faith which they profess , and that blessed name of Christ which is called upon them : we are therefore bound to love them with a special affection , and that eo nomine under that consideration as they are brethren , over and above that general love with which we are bound to love them as men ; or that which belongeth to them as men of parts , or as Civil men .

31. The other ground of Loving the Brotherhood is their Neerness . The neerer , the dearer , we say : and there are few relations neerer , then that of brotherhood . But no brotherhood in the world so closely and surely knit together , and with so many and strong tyes , as the fraternity of Christians in the communion of Saints , which is the Brotherhood in the Text. In which one brotherhood , it is not easy to reckon how many brotherhoods are conteined : Behold some of many . First , we are Brethren by propagation ; and that a a Vnde estis omnes fratres ostendite . De uno patr● Christo , & de unâ matre Ecclesiâ . Arnob. in Psal 133. Rom 8.29 . Heb. 1.3 . Gal. 3 . 26.-27 . ab utroque parente : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as well as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Children of the one Eternal God , the common father of us all , and of the one Catholick Church , the common mother of us all . And we have all the same Elder brother , Jesus Christ ; the first born among many brethren , the lively image of his fathers person , and indeed the foundation of the whole Brotherhood : for we are all ( as many of us as have been baptised into Christ ) the children of God by faith in Christ Iesus , Therefore as Ioseph loved Benjamin , his brother of the whole bloud , more affectionately then the other ten , that were his brethren but by the fathers side only : so we ought with a more special affection to love those that are also the sons of our mother the Church , as Christians ; then those that are but the sons of God , only as Creatures .

32. Secondly , we are Brethren by education : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Foster-brethren ; as Herod and Manahon were . Act. 13.1 . We are all nursed with the same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the sincere milk of the word , in the scriptures of the Old and New Testament , which are ubera matris Ecclesiae , 1 Pet 2.2 . the two brests whence we sucked all that wholsome nourishment by which we are grown up to what we are , to that measure of stature of strength , whatsoever it is , that we have in Christ . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Aristotle : and common experience sheweth it so to be . They that have been nursed , or brought up together in their childehood , for the most part have their affections so seasoned and setled then , that they love one another the better while they live .

33. Thirdly , we are Brethren by Covenant , sworn brothers at our holy Baptism , when we dedicated our selves to Gods service as his Souldiers by sacred and solemn vow . Do we not see men that take the same oath , Legionarij equites cohortes suas contubernij affectione venerantur . Veg●t 2.21 . Commilitium auget charita tem . l. de haered . ff. de castrens pecul . pressed to serve in the same Wars and under the same Captains , Contu●ernales and Comrades : how they do not only call Brothers , but hold together as Brothers , and shew themselves marvelous zealous in one anothers behalf , taking their parts , and pawning their credits for them , and sharing their fortunes with them . If one of them have but a little silver in his purse , his brother shall not want whiles that lasteth . Shame we with it that the children of this world should be kinder ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) towards those of their own generation , then we are in ours .

34. Fourthly we are Brethren by Cohabitation . We are all of one house and family : not strangers and forrainers , but fellow-citizens with the Saints , and of the houshold of God . Eph. 2.19 . What a disquietness , ( and discredit both , ) is it to a house , where the children are ever jarring , and snarling , and fighting one with another : Psal. 133.1 . &c. but a goodly sight ( Ecce quam bonum ) when they dwell together in love and unity : Even so , a sad thing it is , and very grievous to the soule of every good man , when in the Church , ( which is the house of God ) Christians that call themselves brethren , fall soule upon one another : not only girding at and clashing against , but biting and nipping and devouring one another , as if they were bent to consume and destroy one another . But a most blessed thing on the other side , pleasant as the holy oyle distilling from Aarons head upon his beard and garments , and rejoycing the heart as the dew upon the mountains refresheth the grass : when there is nothing done in the house through strife or vain glory , but such an accord amongst them , Phil. 2.23 . that all the Brethren are of one minde and judgment ; or if not alwayes so , yet at leastwise of one heart and affection ; Gal 6.2 . Rom. 15.1 . bearing the burdens , and bearing with the infirmities , one of another ; and ready upon all occasions to do good , as to all men generally and without exception , so especially to their Brethren , that are of the same houshold of faith with them .

Gal. 6.10 . 35. Lastly , we are Brethren by partnership in our Fathers estate . Coparceners in the state of Grace ; all of us enjoying the same promises , liberties , and priviledges whereof we are already possessed in common ; and Coheirs in the state of Glory ; all of us having the same joy , and everlasting blisse in expectancy and reversion . For being the sonnes of God , we are all heirs ; and being brethren , all joynt-heirs 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of one and the same glorious inheritance reserved for us in the heavens : Gal 4.7 . Rom. 8.17 . Jude . Vers. 3. which St. Iude therefore calleth the common salvation . It argueth a base wrangling spirit in us , having such goodly things in reversion ; ( enough for us all , so as heart can wish no more : ) to squabble and fall out for such poore trifles as the things of this world are . We that have by Gods goodness competent sustenance for our journey , and full sacks to open at our coming home ; as Iosephs brethren had when they came out of Egypt to return to their own land : shall we fall out among our selves , and be ready to mischief one another by the way ? Gen. 45.23 .

36. Having all these Obligations upon us , and being tied together in one Brotherhood by so many bands of unity and affection ; I presume we cannot doubt de Iure , but that it is our bounden duty thus to love the Brotherhood . There remaineth now no more to be done , but to look to our performances , that they be right : wherein the main thing we are to take heed of , ( besides what hath been already applyed , ) is Partiality . I charge thee before God , and the Lord Iesus Christ , 1 Tim. 5.21 . and the elect Angels , that thou observe these things without preferring one before another , doing nothing by Partiality . It was S. Pauls charge to Timothy in another businesse : but may suit very well with this also .

27. Not but that we may , ( and in most cases must , ) make a difference between one brother and another , in the measure and degree of our Love : according to the different measures and degrees , either of their goodness considered in themselves , or of their neerness in relation to us : those two considerations being ( as you heard ) the grounds of our Love . So David loved Ionathan as his own soule ; his heart was knit to him : both because he was a good man , and had withall approved himself his trusty friend . Yea , our blessed Saviour himself shewed a more affectionate Love to Iohn , then to any other of his disciples ( the disciple whom Iesus loved : ) for no other known reason so much as for this , Joh. 13.23 . that he was neer of kin to him , his own mothers sisters son , as is generally supposed . No reasonable man among us then need make any question , but that we may and ought to bear a greater love unto , and consequently to be readier to do good unto ( caeteris paribus ) our Countrymen , our neighbours , our kindred , our friends ; then to those that are strangers to us , and stand in no such relation . And so no doubt we may , and ought in like manner ( upon that other ground of Goodness ) more to love , and to shew kindness sooner to a sober , discreet , judicious , peaceable , humble , and otherwise orderly and regular man ( caeteris paribus ; ) then to one that is light-headed , or lazy , or turbulent , or proud , or debauched , or heretical , or schismatical .

38. But still that proviso or limitation , which I now twice mentioned , caeteris paribus , must he remembred : for there may such a disparity arise by emergent occasions , as may render a meer stranger , a heathen , a notoriously vitious person , a fitter object of our compassion , help , or relief , pro hîc & nunc , then the most pious Christian , or our dearest friend or ally . In cases of great extremity , where the necessities of the party importune a present succour , and will admit no delay , Cedat necessitudo necessitati : the former considerations , whether of Neerness or Goodness must be waved for the present , and give way to those Necessities . He is most our neighbour , and brother , in a case of that nature , that standeth in most need of our help : as our Saviour himself hath clearly resolved it in the case of the wounded traveller in the parable , Luke 10. Nor doth this at all contradict what hath been already delivered concerning the preferring of the brethren before others , either in the affection of love , or in the offices which flow therefrom . For the affection first : it is clear , that although some acts of compassion and charity be exercised towards a stranger , yea even an enemy that hath great need of it , rather then towards a friend or brother , that hath either no need at all , or very little in comparison of the other : it doth not hinder but that the Habit or affection of love in the heart , may notwithstanding at the very same time be more strongly carried towards the brother or friend , then towards the enemy or stranger , as every mans own reason and experience in himself can tell him . And as for the outward acts and offices of love , it is with them , as with the offices of all other vertues and gracious habits or affections : which not binding ad semper ( as the graces and habits themselves do ) are therefore variable and mutable , as the circumstances by which they must be regulated vary pro hic & nunc . And therefore the rules given concerning them , must not be punctually & mathematically interpreted ; but prudentially , and rationally : and hold ( as we use to say in the Schools ) communiter , but not universaliter ; that is to say , ordinarily and in most cases , where circumstances do not require it should be otherwise , but not absolutely and universally , so as to admit of no exception .

39. This rub then thus removed out of the way : it may yet be demanded , where is this partiality to be found whereof we spake ? Jam. 2.1 . or what is it to have the faith of our Lord Iesus Christ with respect of persons ? if this putting of a difference in our love between brother and brother , ( which we have now allowed of , ) be not it ? I answer ; It is no partiality , to make such a difference as we have hitherto allowed : so long as the said difference is taken from other peculiar and just respects , and not from the very condition of Brotherhood it self , or any distinction made therein . But here is that evil partiality we are to take heed of : when we restrain the Brotherhood to some one party or society in the Church , such as we think good of , and exclude the rest , as if they had no part nor fellowship in this Brotherhood ; nor consequently any right to that special affection wherewith we are to love the Brethren . Which partiality hath indeed been the very bane of the Churches unity and peace ; and the chiefest cause both of the beginning and continuance of most of the schisms , under which Christendom hath groaned from time to time .

40 Not to speak of the Donatists and other Schismaticks of old , who confined the Church to some little corner of the world : for which they were soundly confuted by S. Augustine , Optatus , and other godly Fathers of their times ; First of all , extremely partial in this kinde are the Romish party at this day . Who , contrary to all truth and reason , make the Romane and the Catholick Church terms convertible : exacting external Communion with them and subjection to their Bishop , as a condition so essentially requisite for the qualifying of any person to be a member of that Church of Christ , out of which there is no salvation , as that they have inserted a clause to that purpose into the very * * Coet●● hominum sub regimine legitimorum pastorum , ac prae●ipuè unius Christi in terris vicarij Romani Pontificis . Bellarm. 3. de Eccl. militi . definition of a Church . So cutting off from this brotherhood in a manner wholy , all the spacious Churches of Africk and Asia ; together with all those both Eastern and Western Churches of Europe also , which dare not submit to so vast a power as the Bishops of Rome pretend to , nor can think themselves obliged to receive all their dictates for undoubted articles of Faith .

41. The like Partiality appeareth secondly in our brethren of the separation . Marvel not that I call them a a Quia collègium Episcopale nolunt nobiscum habere commune ; non sunt Collegae , si nolunt : tamen fratres sunt . Optat. lib. 1. — praeceptum nobis divinitùs ut etiam ij qui negant se fratres nostros esse , dicamus , fratres nostri estis Aug. Epi. 203. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazi . orat . 33. brethren ; though they will by no means own us as such : the more unjust and uncharitable they . And in this uncharitableness ( such a coincidence there is sometimes of extremes ) the Separatists and the Romanists , consequently to their otherwise most distant principles , do fully agree : like Samsons foxes tied together by the tailes to set all on fire , although their faces look quite contrary wayes . But we envie not either these , or those , their uncharitableness ; nor may we imitate them therein . But as the Orthodox Fathers did the wayward Donatists then , so we hold it our duty now to account these our uncharitable brethren ( as well of the one sort , as the other ) our Brethren still , whether they will thank us for it or no ; Velint , nolint , fratres sunt . These our Brethren : I say of the Separation , are so violent and peremptory in Vnchurching all the world but themselves : that they thrust and pen up the whole Flock of Christ in a far narrower pingle , then ever the Donatists did : concluding the Communion of Saints within the compass of a private parlour or two in Amsterdam .

42. And it were much to be wished in the third place , that some in our own Church , who have not yet directly denied us to be their Brethren , had not some of the leaven of this Partiality hidden in their brests . They would hardly else be so much swelled up with an high opinion of themselves , nor so much sowred in their affections towards their brethren : as they bewray themselves to be , by using the terms of Brotherhood , of Profession , of Christianity , the Communion of Saints , the Godly Party , and the like ; as titles of distinction to difference some few in the Church , ( a dis-affected party to the established Government and Ceremonies , ) from the rest . As if all but themselves were scarce to be owned , either as Brethren , or Professors , or Christians , or Saints , or Godly men . Who knoweth of what ill consequence , the usage of such apropriating and distinctive titles ( that sound so like the Pharisees , I am holier then thou ; Esay 65.5 . and warpe so much towards a separation ) may prove , and what evil effects they may produce in future ? But how ever it is not well done of any of us in the mean time , to take up new formes and phrases , and to accustome our selves to a garbe of speaking in Scripture-language , but in a different notion from that wherein the Scriptures understand it . I may not , I cannot judge any mans heart : but truly to me it seemeth scarce a possible thing for any man that appropriateth the name of Brethren ( or any of those other titles of the same extent ) to some part only of the Christian Church , to fulfil our Apostles precept here of loving the brotherhood , according to the true meaning thereof . For whom he taketh not in , he must needs leave out : and then he can love them but as those that are without : Perhaps wish them well , pray for their conversion , shew them civil respect , &c. which is no more then he might or would do to a very Iew , Turk , or Pagan .

43. As for us , beloved brethren , let us in the name and feare of God beware of all rotten or corrupt partiality , in the performance either of this , or of any other Christian duty , either to God or man . And let us humbly beseech the God of all grace and peace , to put into our hearts a spirit of Wisdom and Charity , that we may duly both honour and love all men in such sort as becometh us to do : but especially that we may love and honour him above all , who hath already so loved and honoured us as to make us Christians ; and ●ath further engaged himself by his gracious promise , to love , honour , and reward all those that seek his honour and glory . To whom be all honour and glory ascribed &c.

AD AULAM. Sermon IV. BEWOYR JULY 1636. Psalm 19.13 .

Keep back thy servant from presumptuous sins : Let them not have dominion over me . So shall I be upright , and I shall be innocent from the great transgression .

1. THis Psalm is one of Davids Meditations . That it is Davids , we have it from a a To the chief Musician , a Psalm of David ▪ verse 1. the Title in the beginning : That it is a Meditation , from b b Let — and meditation of my heart be , &c. verse 14. the close in the end of it . Now there are but two things especially , whereon to employ our meditations with profit , ( to the right knowledg whereof c c Calvin . 1. Instit. 1. Huic duplici considerationi tota hac vestra vacatio tribuatur : sicut Sanctus orabat , Deus , Noverim me , Noverim te . Bernard . serm. 2. de diversis . some have therefore reduced the whole body of Divinity : ) God , and our selves . And the meditation is then most both compleat and fruitful , when it taketh in both . Which is to be done ; either viâ ascensus , when we begin below and at our selves , and so build upwards , raising our thoughts higher to the contemplation of God : or viâ decensus : when we begin aloft and with him , and so work downwards , drawing our thoughts home upon our selves .

2. This later is the method of this Psalm : in the former part whereof David beginneth as high , as at the most Highest ; and then descendeth as low as to himself , in the later . For the succouring of his Meditations there , he maketh use of the a a Est Natura liber primus , Scriptura secundus : Altera Posse docens , altera Velle Dei . Jo. Rai . chiliad . Epigr. two great Books : that of Nature , or of the Works of God ; and that of Scripture , or of the Word of God . In that , he readeth the Power : in this , the Will of his Maker . That declareth his Glory : this revealeth his Pleasure . That from the beginning of the Psalm , ( The heavens declare the glory of God &c. ) to the end of the sixth verse : This from the beginning of the seventh verse ( The Law of the Lord is perfect &c. — ) to the end of the eleventh verse .

3. Hence coming to reflect upon himself , he hath now use of a a Vnicuique est liber sua conscientia : & ad hunc librum discutiendum ▪ & emendandum ▪ omnes alij inventi sunt . Bern de inter . domo . c. 28. a third Book ; that of his own conscience , wherein are enrolled the principal acts and passages of his whole life : That by a just service of the particulars therein enregistred , he might observe what proportion he had held in the course of his by-past life , both with that actual obedience , which some other creatures perform in their kindes , as also ( and that especially ) with that b b — Conferamus itaque libros nost●os cum libro vitae . Ibid. exact obedience , which the Law of God requireth in his word . At the very first opening whereof , before he read a line of the particulars , his known sins presenting them in such numberless troops unto his thoughts , besides a world of unknown ones : as not a little agast to see so large a Roll so full and so thick written ( intus & à tergo ; ) he is forced to break out into this passionate acknowledgment , Quis intelligit ? What living soule is able to understand all his errors ? Who can tell how oft he hath offended ? in the next former verse .

4. But quid tristes querimoniae ? Misery findeth small ease in bare and barren a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . Iliad . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . complaints : it rather craveth real and speedy succour . The Prophet therefore upon the first apprehension of the multitude of his sins , instantly addresseth himself unto God for remedy by Prayer . And his suit therein is double : the one for Mercy , for the time past ; the other for Grace , for the time to come . The one , that he might be freed from the guilt and defilement of the sins he had hitherto done , known or unknown : ( O cleanse thou me even from my most secret sins : ) in the remainder of that verse . The other , that he might be preserved from contracting the guilt or falling under the dominion of any sin thence forward , especially of any high grievous presumptuous sin , in this thirteenth verse ( keep back — &c.

5. The words then are a Prayer : wherein we may observe distinctly and apart , the Object matter of the Prayer , the Petitions made concerning that Object ; and the Reasons brought to enforce those Petitions . The Particulars in all five . First , and principally , the Object matter of the whole Prayer ; those sins , concerning and against which the Prayer is made : stiled here in our translations , Presumptuous Sins . Secondly , and Thirdly , two Petitions concerning those sins : The one antecedently , that God would not suffer him to fall into them , [ keep back thy servant from presumptuous sins ; ] 3. The other by way of reserve , that at least he would not suffer him to fall under the dominion of them , [ Let them that have dominion over me . ] Fourthly , and fifthly , two Reasons fitted to the aforesaid Petitions . The one fitted to the former Petition , taken from his relative condition , as being one of Gods servants . Of all sorts of men , Presumption is most hatefull in a servant ; and such am I to thee O Lord : keep back thy servant therefore from presumptuous sins . 5. The other Reason fitted to the later Petition , taken from the benefit he should reap by the grant . If God should please to keep him free from the dominion of those sins , he should not doubt ( his many failings otherwise notwithstanding ) but by his mercy to stand rectus in curiâ , innocent and upright ( through his gracious acceptation ) from the great transgression of totall and finall Apostacy . [ Then shall I be upright , and I shall be innocent from the great transgression . ]

6. My purpose is not , to treat of each of those particulars , as I have proposed them , apart : but to insist principally , upon that which is the most principal , to which also ( as being the common matter or argument of the whole verse , ) they do all in some sort referr , and upon that account will be occasionally taken in every one of them somewhere or other in our passage , in the handling thereof ; I mean the Object ; here expressed by the name of Presumptuous sins . Wherein I know not how to proceed , more pertinently to the scope of the Text , and profitably to edification ; then by making this threefold plain discovery . First , of the Nature of these sins ; that we may the sooner learn to know them : Secondly , of their danger ; that we may be the more carefull to shun them : and Thirdly , of the means of their prevention ; that by the help of God we may be the better able to escape them .

7. Some difference there is in the reading . Which as I may not wholy baulke ; ( for without the clearing of that , all the ensuing discourse might be suspected to labour of impertinency : ) so I shall not long insist upon ; for the profit would not countervail the pains . The Septuagint have , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Vulgar Latine following them , ab alienis parce — &c. Some of the Fathers , and most of the Expositors of the middle and later Ages , led ( as commonly they are ) by one of those Translations , conceive the meaning , as if David had here prayed , to be kept from communicating with other men in their sins , and from enwraping himself ( by any kinde or degree of consent ) within the guilt of their transgressions . Which truly is a very needfull prayer ; and the thing it self worthy the care of every good man . But this difference needeth not hinder us in our proposed passage . First , because , although that were granted the truer reading , the words might yet without much enforcement bear a construction agreeable to our present entendment : and accordingly a a Sensus ferè idem est . Bellarm. hîc . some that follow that reading have so understood them . But secondly , and especially , because the mistake in the Greek and Latin translations grew apparently from the neer affinity of character between the two Hebrew letters 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which hath occasioned the like mistake in sundry other words , noted in the b b See Engelbert . Eng. praefat. ad Schindler . lex . pentaglot . Hebrew Lexicons : and some also between these very words c c As Mal 3.15 ; 4.1 . Zach. 12.10 , &c. Zarim and Zadim in other places of Scripture , as well as in this . But since the constant reading in all Copies extant is with Daleth and not Resh ; and so not onely the old Hebrew Doctors , with d d Vatablus , Junius , &c. the learnedest Expositors of this last Age , but some of the ancient Fathers also , e e S. Hieron . vertit . à Superbis . Bellarm. St Hierom by name ( who was among them all incomparably the best skilled in the Original ) have expounded it : we need not put our selves to any farther business for this matter , but take the common reading as it is in our English translations both Old and New , [ Keep back thy servant from presumptuous sins .

8. And then the first thing we have to do , is to lay open the Nature of these presumptuous sins : for that is ever the first question that every man will ask concerning any thing proposed to debate under any name or notion ; What doth that name or word import ? To presume then , in the common use and notion of the word with us , importeth ever a kinde of confidence or boldness in the Presumer . And it may be taken , either in a good , or in a bad sense : but more usually in the bad ; as ( by reason of common abuses ) most other indifferent words are . He that hath a fast friend , that he thinketh will support him , will sometimes adventure upon an undertaking , which he is not able to go through with all alone , nor durst undergo , if he had not such a friend to rely upon . When a man doth so ; we say , he presumeth upon that friend : that is , he is confident , that friend will not fail to assist him therein to his utmost power : Now if a man be bold to do but what he may and should do , and that withall he have some good ground for his confidence , ( from the consideration of his friends ability , the experience of his love , some former promises on his friends , or merit on his own part , or other like ) so as every man would be ready to say he had reason to presume so far of his friend : this is a good , reasonable , and warrantable presumption . But if he fail in either respect , as if he presume either to do unlawful , unworthy , or unbefitting things ; or to do even lawful things , when there appeareth no great cause why any man should think his friend obliged by the laws of friendship to assist him therein : then is such his presumption , a faulty and an evil presumption . And whatsoever may bear the name of a Presumptuous sin in any respect , is some way or other tainted with such an evil irrational presumption .

9. But we are further to note , that presumption in the worser sense , and as applied to sin , may be taken either Materially , or Formally . If these termes seem obscure ; with a little opening I hope the difference between these two will be easily understood . Taken materially , the sin of Presumption is a speciall kinde of sin , distinguished from other species of sins by its proper Object or Matter : when the very matter wherein we sin , and wherby we offend God , is Presumption : and so it is a branch of Pride . When a man presuming either upon his own strength , or upon Gods assisting him , undertaketh to do something of himself , not having in himself ( by the ordinary course of nature , and the common aid which God affoordeth to the actions of his creatures in the ordinary wayes of his providence ) sufficient strength to go through therewithall : or expecteth to receive some extraordinary assistance from the Mercy , Power &c. of God , not having any sufficient ground ( either from the general promises conteined in the Scriptures , or by particular immediate revelation ) that God will certainly so assist him therein .

10. All those men , that over-value themselves , or out of an overweening conceit of their own abilities attempt things beyond their power ; That lean to their own understandings , as Solomon ; Prov. 3.5 . Rom. 12.16 . Psal. 131.1 . That minde high things , and are wise in their own conceits , as St Paul ; That exercise themselves in great matters , and such as are too high for them , as David expresseth it . All those that perswade themselves they can persist in a holy course without a continual supply of Grace ; or that think they can continue in their sins so long as they think good , and then repent of them and forsake them at their leasure whensoever they list ; or that doubt not but to be able by their own strength to stand out against any temptation : All these I say , and all other like , by presuming too much upon themselves , are guilty of the sin of Presumption : To omit the Poëts , who have set forth the folly of this kind of Presumption in the Fables of Phaethon , and Icarus : A notable example we have of it in the Apostle Peter , ( and therein a fair warning for others not to be high minded but to fear ) who in the great confidence of his own strength , Rom. 11.20 . could not believe his Master ( though he knew him to be the God of truth ) when he foretold him he would yield ; but still protested , Mat. 26.33 . that if all the world should forsake him , yet he would never do it . Praesumptio non modò circ● proprias vires , sed etiam circa divinam potentiam vel misericordiam , contingere potest . Aquin. 22. qu. 21.1 .

11. Nor onely may a man offend in this kinde , by presuming upon himself too much : but also by presuming even upon God himself without warrant . He that repenteth truly of his sins , presuming of Gods mercy in the forgiveness thereof ; or that walketh uprightly and conscionably in the wayes of his calling , presuming of Gods Power for his protection therein ; sinneth not in so presuming . Such a presumption is a fruit of Faith , and a good presumption : because it hath a sure ground , a double sure ground for failing ; first in the Nature , and then in the Promise of God . As a man may with good reason presume upon his friend , that he will not be wanting to him in any good office , that by the just Laws of true friendship one friend ought to doe for another . But , as he presumeth too much upon his friend , that careth not into what desperate exigents and dangers he casteth himself , in hope his friend will perpetually redeem him , and relieve him at every turne : So who ever trusteth to the Mercy , or to the Power of God , without the warrant of a promise , presumeth farther then he hath cause : and though he may flatter himself , and call it by some better name , as Faith , or Hope , or Affiance in God ; yet is it in truth no better then a groundless and a wicked Presumption . Act. 13. — 16. Such was the presumption of those Sons of Sceva , who took upon them ( but to their shame and sorrow ) to call over them that had evil spirits the name of the Lord Iesus in a form of adjuration Acts 19. when they had no calling or warrant from God so to do . And all those men , that going on in a wretched course of life , do yet hope they shall finde mercy at the houre of death : All those that cast themselves into unnecessary either dangers or temptations , with expectance that God should manifest his extraordinary Power in their preservation : All those that promise to themselves the End without applying themselves to the Means that God hath appointed thereunto ; ( as to have Learning without Study , Wealth without Industry , comfort from children without carefull education &c. ) for as much as they presume upon Gods help without sufficient warrant , are guilty of the Sin of Presumption , taken in the former notion , and Materially .

12. But I conceive the Presumptuous sins here in the Text to belong clearly to the other notion of the word Presumption , taken formally , and as it importeth ( not a distinct kinde of sin in it self , as that Groundless Presumption whereof we have hitherto spoken doth , but ) a common accidentall difference , that may adhere to sins of any kinde : even as Ignorance and Infirmity , ( whereunto it is opposed , ) also may . Theft and Murther , which are sins of speciall kinds , distinguished either from other by their special and proper Objects ; are yet both of them capable of these common differences : in as much as either of them may be committed , as sometimes through Ignorance , and sometimes through Infirmity , so also sometimes through wilfulness or Presumption .

13. The distribution of Sins into sins of Ignorance , of Infirmity , and of Presumption , Aquin. 1.2 . qu. 76. &c. is very usual , and very usefull , and compleat enough without the addition ( which some make ) of a fourth sort , to wit , Sins of Negligence or Inadvertency , all such sins being easily reducible to some of the former three . The ground of the distinction is laid in the Soule of man ; wherein there are three distinct prime faculties , from which all our actions flow : the Vnderstanding , the Will , and the sensual Appetite or Affections . If nothing were amiss in any of these , all our actions issuing thence would be perfect , and free from all stain of sin . But it is a truth , and our misery , that in this state of corruption the whole soule is out of frame , and all the faculties thereof depraved . Much Blindness and Errour in the Vnderstanding ; much Rashness and Impetuousness in the Affections ; much stubbornness and perversness in the Will : which rendreth our whole lives full of Swervings , Weaknesses , and Rebellions . Yea by reason of the joynt concurrence of those three faculties in their operations : there is in most sinfull actions , ( especially those that are compleatly such ) a mixture of Ignorance , Infirmity , and Wilfulness or Presumption . Whence it is , that all Sins are in the Scriptures indefinitely and indifferently called , sometimes Errors , sometimes Infirmities , and sometimes Rebellions .

14. But when we would speak more exactly of these three differences , and so as to distinguish them one from another by their proper appellations : the enquiry must be , when a sin is done , where the fault lay most ; and thence it must have the right denomination . 1. If the Vnderstanding be most in fault , not apprehending that good it should , or not aright : the sin so done , though possibly it may have in it somewhat both of Infirmity and Presumption with all , is yet properly a Sin of Ignorance . 2. If the main fault be in the affections , through some sudden passion or perturbation of minde ; blinding , or corrupting , or but outrunning the Judgement ; as of Fear , Anger , Desire , Ioy , or any of the rest : the Sin thence arising , though perhaps joyned with some Ignorance or Presumption withall , is yet properly a sin of Infirmity . 3. But if the Understanding be competently informed with knowledge , and not much blinded or transported with the incursion of any sudden , or violence of any vehement perturbation , so as the greatest blame must remain upon the untowardness of the Will , resolvedly bent upon the Evill : the Sin arising from such Wilfulness , though probably not free from all mixture of Ignorance and infirmity withall , is yet properly a wilfull Presumption ; such a Presumptuous sin , as we are now in treaty of .

15. Rules are soonest learned , and best remembred , when illustrated with fit Examples . And of such , the rich storehouse of the Scripture affordeth us in each kinde , variety and choice enough : whence it shall suffice us to propose but one eminent one of each sort . The Men , all of them for their holiness , of singular and worthy renown : David , S. Peter , and S. Paul . The Sins , all of them for their matter , of the greatest magnitude : Murthering of the innocent , Abnegation of Christ , Persecution of the Church . Pauls persecution , a grievous Sin , yet a Sin of Ignorance , Peters denial , a grievous Sin , yet a Sin of Infirmity : Davids Murther a far more grievous sin then either of both , because a sin of Presumption .

16. St Paul before his conversion , whilest he was Saul , persecuted and wasted the Church of God to the utmost of his power : making havock of the professors of Christ , Gal. 1.13 . entring into their very houses , and a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. ibid. Acts 9 2. and 22 , 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Acts 26.11 . haling thence to prison both men and women ; Acts 8.3 . and posting abroad with letters into remote quarters , to do all the mischief he could every where , with great fury , as if he had been mad , breathing out where ever he came nothing but threatnings and slaughter against the Disciples of the Lord . His —b —b Phil. 3.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. ubi supra . Acts 26.9 . Affections were not set against them through any personal provocations , but meerly out of zeal to the Law : and surely his zeal had been good , had it not been blind . Nor did his will run cross to his judgment , but was led by it ; for he verily thought in himself that he ought to do many things contrary to the Name of Iesus : — 9.1 . and verily his Will had been good , had it not been mis-led . But the errour was in his understanding : his judgment being not yet actually convinced of the truth of the Christian Religion . He was yet fully perswaded that Iesus was an impostor , and Christianity a pestilent sect raised by Satan to the disgrace and prejudice of Moses and the Law . If these things had indeed been so , as he apprehended them , his Affections and Will , in seeking to root out such a sect , had been not onely blameless , but commendable . It was his erroneous Iudgment that poisoned all ; and made that , which otherwise had been zeal , to become Persecution . But however , the first discernable obliquity therein being in the Understanding , that Persecution of his was therefore a Sin of Ignorance : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . so called , and under that name condemned by himself , 1 Tim. 1.13 .

17. But such was not Peters denial of his Master . He knew well enough who he was : having conversed so long with him , and having long before so amply confessed him . Mat. 16.16 . And he knew also , that he ought not for any thing in the world to have denied him : That made him so confident before that he would not do it , because he was abundantly satisfied that he should not do it . Evident it is then , that Peter wanted no knowledg , either of his Masters person , or his own duty : and so no plea left him of Ignorance , either Facti or Iuris . Nor was the fault so much in his Will , as to make it a sin properly of Presumption . For albeit de facto he did deny him when he was put to it , Mark 14.71 . and that with fearful oaths and imprecations ; yet was it not done with any prepensed Apostacy or out of design . Yea he came rather with a contrary resolution : and he still honoured his Master in his heart , even then when he denied him with his tongue : and as soon as ever the watch-word was given him by the second cock , to prefer to his consideration what he had done , it grieved him sore that he had so done , — 72. Luke 22.62 . and he wept bitterly for it . We find no circumstance in the whole relation , that argueth any deep obstinacy in his Will. But in his Affections then ▪ Alas , there was the fail . A sudden a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. in Mat. 26.75 . qualm of fear surprising his soul , when he saw his Master so despightfully used before his face , ( which made him apprehensive of what hard usage himself might fall under ; if he should then and there have owned him ) took from him for that time the benefit and b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. 5. Ethic. 10. use of his reason : and so drew all his thoughts to this one point , how to decline the present danger , that he had never a thought at so much liberty , as to consult his judgment , whether it were a sin , or no. And thus , proceeding from such a suddain distemper of passion , Peters denial was a sin properly of Infirmity .

18. But Davids sin in contriving the death of Vriah , was of a yet higher pitch , and of a deeper dye , then either of these . 2 Sam. 11. per totum . He was no such stranger in the Law of God , as not to know that the wilful murther of an innocent party , such as he also knew Vriah to be , was a most loud crying sin : and therefore nothing surer , then that it was not meerly a sin of Ignorance . Neither yet was it a sin properly of Infirmity : and so capable of that extenuating circumstance , of being done in the heat of Anger , as his uncleanness with Bathsheba was in the heat of Lust , ( although that extenuation will not be allowed to pass for an excuse there , unless in tanto only , and as it standeth in comparison with this fouler crime . ) But having time and leasure enough to bethink himself what he was about , he doth it in coole bloud , and with much advised deliberation : plotting and contriving this way and that way to perfect his design . He was resolved , whatsoever should become of it , to have it done : in regard of which setled resolution of his Will , this sin of David was therefore a high presumptuous sin .

19. By the light of these Examples we may reasonably discover what a Presumptuous sin is , and how it is distinguished from those of Ignorance and Infirmity . Take the sum of all thus . When a man sufficiently convinced in his understanding , that the thing he would do was unlawful , and displeasing unto God ; or at least hath sufficient means so to convince him , if he be not willingly wanting to himself in the use thereof , so as he cannot justly plead Non putaram ; And then besides hath time and leisure to advise with himself , to examine the case and every circumstance of it , and to apply the light that is in his understanding thereunto ; And yet when all is done , resolveth contrary to the dictates of his own reason , and the checks of his own conscience , to go on , to put his wicked intentions into act , and to fulfill his own will , the apparent inconformity thereof unto the will of God notwithstanding : this is a wilfull and a fearfull Presumption . Her speech in the Poet expresseth it in part , Medea apud Ovid. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Eurip. in Hippol. act. 2. — Video meliora , probóque ; Deteriora sequor — I see I should do that , and I know I should do better to doe that : but I have a minde rather to this ; and therefore I will do this . When we advance our own Wills , not only against the express will of our great God , but even against the clear light of our own Consciences ; and are not able ( nor indeed careful ) to give any other reason why we will do this or that , but only because we will ( pro ratione voluntas ; ) so making our own will ( a piece of no good Logick ) both the Medium and the Conclusion : we do then rush headlong into those sins , from which David here prayeth so earnestly to be with-held [ Keep back thy servant O Lord from Presumptuous Sins .

20. Now we see what Presumptuous sins are : we are to consider next , how great and mischievous they are . Certainly if there were not something in them , more then in other ordinary sins ; David would not pray against them in such a special manner as here we see he doth : and that in foure particulars .

21. First , because those other sins are quotidianae subreptionis , such as the servant of God , though he walke never so warily , may yet be ( and often is ) overtaken with , through incogitancy , and the frequency of such temptations as lie so thick in our way every where , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gal. 6.1 . that the most watchfull eye cannot alwayes be aware of them all : his prayer therefore concerning them is , that as he is ever and anon gathering soyle by them , so God would be ever and anon cleansing him from them , [ O cleanse thou me from my secret faults . ] But as for these greater and presumptuous sins , he desireth the powerfull aidance of Gods holy spirit to with-hold him wholy from them , and to keep him back from ever approaching too near unto them [ Keep back thy servant from presumptuous sins . As a travellor in a deep rode , will be choise of his way throughout , to keep himself as clean as he can from bespotting even with mire and dirt : but if he spie a rotten bog or a deep precipice just before him ; he will make a sudden stop , hold back , and cast about for a safer way , he will be sure ( for fear of lying fast , or venturing a joynt , ) to keep out of that howsoever : So David here ; Cleanse me from those , but kep me back from these .

22. Secondly , in his petition he maketh mention of his service and dependance . He often professeth himself the servant of God , Truly I am thy servant , I am thy servant , and the son of thy handmaid . Psal. 116.16 . And he often remembreth it to good purpose , and presseth it for his advantage , upon sundry occasions in this book of Psalms : as he doth here very seasonably and pertinently , [ keep back thy servant — ] Impl●ying , that these Presumptuous Sins are more unbecoming the servant of God , and more unpardonable in him , then those other faults are . As a discreet Master will pass by many oversights in his servant , if sometimes for want of wit ; and some negligences too , if haply for want of care , he doe now and then otherwise then he would have him . But it would exceedingly provoke the spirit of the most suffering Master , to see his servant , though but once , to do that which he knew would offend him in a kinde of bravery , and out of a sawcy and a a Idem delictum in duobus non eodem modo afficiet : si alter per negligentiam admisit , alter curavit ut nocens esset . Senec. l. de ira . 16. self-willed Presumption : ( as who say , I know it will anger my Master , but all is one for that ; I will do it tho : ) no Patience would endure this . So the servant of God , by one presumptuous sin doth more grieve and exasperate the holy spirit of his gracious Master , and more highly provoke his just indignation , then by many Ignorances or Negligences .

23. Thirdly , he speaketh here of Dominion , [ Let them not have the Dominion over me . ] Any small sin , may get the upper-hand of the sinner , and bring him under in time , and after that it is once habituated by long custome : so as he cannot easily shake off the yoak , neither redeem himself from under the tyranny thereof . We see the experiment of it but too often and too evidently in our common Swearers and Drunkards . Yet do such kinde of sins for the most part , grow on by little and little , steal into the throne insensibly , and do not exercise Dominion over the enslaved soule , till they have got strength by many and multiplied Acts. But a Presumptuous sin worketh a great alteration in the state of the soule at once , and by one single act advanceth marvellously : weakning the spirit , and giving a mighty advantage to the flesh , even to the hazard of a compleat Conquest .

24. Lastly , he speaketh of the great offence : Totall and Final Apostacy ; which some understand to be the very sin against the Holy Ghost : which cutteth off from the offender all possibility of pardon and reconcilement , because it is supposed to be attended with finall impenitency ; and without pennance there is no hope of reconcilement , or place for pardon . David petitioneth to be kept back from these Presumptuous sins , and free from their Dominion , that so he might be upright and innocent from the great transgression . As if these Presumptuous sins did make some nearer approaches to that great transgression : and as if no man could well secure himself against the danger of final impenitencie , but by keeping out of the reach of these Presumptuous sins .

15. From all these intimations in the Text we may conclude , there is something more in Presumptuous sins , then in sins of Ignorance and Infirmity : the Obliquity greater , and the Danger greater . Which we are now a little farther to discover , that so our care to avoid them may be the greater . Their Obliquity is best seen in the Cause : their Danger , in the Effects . It hath been cleared already , that Presumptuous sins spring from the perversness of the Will , as the most proper and Immediate cause : and it is the Will , that hath the chief stroke in all moral actions , to render them good or bad , better or worse . It is a Maxim among the Casuists , Involuntarium minuit de ratione peccati : l. qui injuriae . F. de surtis . 47.253 . and Voluntas distinguit maleficia , say the Lawyers . So that albeit there be many circumstances , as of Time , Place , Persons , &c. and sundry other respects , especially those of the Matter , and of the End , very considerable for the aggravating , extenuationg , and comparing of sins one with another : yet the consent of the Will is of so much greater importance then all the rest , that ( all other considerations laid aside ) every sin is absolutely by so much greater or lesser , by how much it is more or less voluntary . Sithence therefore in sins of Ignorance and Infirmity there is less Wilfulness ; the will being misled in the one by an Errour in the Judgment , and in the other transported by the violence of some Passion : and in sins of Presumption there is a greater wilfulness ; wherein the will , wanting neither information nor leisure to resolve better , doth yet knowingly and advisedly resolve to do ill : it will necessarily follow , that Presumptuous sins are therefore far greater sins , then either of the other are . The Will being abundantly and beyond measure wilful , maketh the sin to be abundantly and beyond measure sinful . Doubtless far greater was Davids sin , in murthering ( though but ) his servant : then either Peters , in denying his Master ; or Sauls , in blaspheming and persecuting his Saviour .

26. Nor only do Presumptuous Sins spring from a worse Cause then the other , and thence are more Sinful : but do also produce worse Effects then they , and so are more Dangerous . Whether we look at them before , or at the time of Repentance , or after . Before Repentance , they harden the heart wonderfully ; they waste the conscience in a fearful manner , and bring such a callous crust upon the inner man : that it will be * * Tardiùs peccatum solvitur , quod per consilium solidatur . Gregor. de cura pastor . part. 3. a long and a hard work , so to supple , soften , and intender the heart again , as to make it capable of the impressions of Repentance . For alas ! what hope to do good upon a Wilful man ? The most grave admonitions , the most seasonable reproofs , the most powerful exhortations , the most convincing Reasons that can be used to such a man ; are but Tabula caeco , as a curious picture to a blinde man ; ( for who so blinde , as he that will not see ? ) and Fabula surdo , a pleasant tale to a deaf man ; ( for whoso deaf as he that will not hear ? )

27. Thus it is with wicked men and cast-aways , whose brawny hearts are by these wilful rebellions fitted for , and fatted up unto destruction . And verily not much better then thus is it with Gods faithful servants for the time ; if at any time they hap to fall into any presumptuous sin . In what a sad condition may we think poor David was , after he had layen with the wife , and slain the husband ? What musick could he now ( trow ye ) find in his own Anthems ? with what comfort could he say his Prayers ? Did not his tongue , think ye , cleave to the roof of his mouth ? and had not his right hand welnigh forget her cunning ? To the judgment of man , no difference for some moneths together ( during his unrepentance ) betwixt holy David , the man after Gods own heart , and a profane scorner , that had no fear of God before his eyes . Such waste and havock had that great sin made , and such spoil of the graces and pledges of Gods holy Spirit in his soul. Look how a sober wise man , who when he is himself is able to order his words and affairs with excellent discretion ; when in a sharp burning-fever his bloud is inflamed , and his brain distempered , will rave , and talke at randome , and fling stones and dirt at all about him , and every other way in his speeches and motions , behave himself like a fool or mad-man : so is the servant of God , lying under the guilt of a Presumptuous sin , before Repentance .

28. And then when he doth come to repent ; Lord what ado there is with him , before that great stomach of his will come down , and his masterful spirit be soundly subdued ! And yet down it must , subdued it must be ; or he getteth no pardon . What shrinking and drawing back , when the wound commeth to be searcht ? And yet a a Alto vulneri diligens & longa medicina non desit . Cyprian serm. 5. de lapsis . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazianz . Ar●an . carm. 8. searcht it must be , and probed to the bottome ; or there will be no perfect recovery . Presumptuous sins , being so grievous as hath been shewed , let no man think they will be removed with Esay 1.18 . 2 Cor. 7.11 . mean and ordinary Humiliations : The Remedy must be proportioned , both for strength and quantity , ( Ingredients and Dose ) to the Quality and Malignity of the distemper ; or it will never do the cure . As stains of a deep dye will not out of the cloath , with such ordinary washings , as will fetch out lighter spots : so to cleanse the heart defiled with these deeper pollutions , these crimson and scarlet sins , and to restore it pure white as snow or wooll ; a more solemn and lasting course is requisite , then for lesser transgressions . It will c c Quàm magna deliquimus , ●àm granditer desleamus . Cyprian . ibid. ask more sighs , more tears , more indignation , more revenge ; a stronger infusion of all those soveraign ingredients prescribed by St Paul 2 Cor. 7. before there can be any comfortable hope that it is pardoned . The Will of a man is a sowre and stubborne piece of clay , that will not frame to any serviceable use , without much working . A soft and tender heart indeed is soon rent in pieces : like a silken garment , if it do but catch upon any little nail . But a heart hardened with long custome of sinning , especially if it be with one of these presumptuous sins , is like the knotty root-end of an old Oak , that hath layen long a drying in the sun . It must be d d

— duro nodo durus cuneus . Adag .

— gravissimus nodus non potest expelli nisi gravissimo oppressorio . Ambros .

a hard wedg that will enter , and it must be handled with some skill too to make it do that : and when the wedg is entred , it will endure many a hard knock , before it will yield to the cleaver , and fall in sunder . And indeed it is a blessed thing , and to be acknowledged a gracious evidence of Gods unspeakable mercy , to those that have wilfully suffered such an unclean spirit to enter in , and to take possession of their souls , if they shall ever be enabled to out him againe , though with never so much fasting and Prayer . Potentes potenter , they that have mightily offended , shall be sure to be mightily tormented , if they repent not : and therefore it is but reason they should be mightily humbled , when they do repent .

29. After Repentance also , Presumptuous sins for the most part have their uncomfortable Effects . Very seldome hath any man taken the liberty to sin presumptuously ; but he hath after met with that which hath been grievous to him : either in outward things , or in his good name , or in his soule ; in some or other of these , if not in all , even after the renewing of himself by repentance , and the sealing of his pardon from God . Like a grievous wound or sore , that is not only of a hard cure , but leaveth also some remembrance behinde it , some scarr in the flesh after it is cured .

30. First , a Presumptuous Sinner rarely escapeth without some notable outward Affliction . Not properly as a debt payable to the Justice of God by way of satisfaction : for there is no proportion between the one and the other . But partly , as an evidence of Gods high displeasure against such a high provocation ; and partly as a fit chastisement , wherewith he is pleased in mercy to correct his servants when they have demeaned themselves so presumptuosly : that both they and others may be admonished by that example to do so no more . Be David the instance . What a world of mischief and misery did he create unto himself by that one presumptuous fact in the matter of Uriah , almost all the days of his life after ? The Prophet Nathan at the very same time , when he delivered him Gods royall and gracious pardon for it , under seal ( Transtulit peccatum , 2 Sam. 12.13 . the Lord hath put away thy sin : ) yet did he withall read him the bitter consequents of it ; as you have them set down 2 Sam. 12. And as he foretold him , accordingly it fell out with him . His daughter defiled by her brother : 2 Sam. 13.14 . — 29. that brother slain by another brother : a strong conspiracy raised against him by his own son : his Concubines openly defiled by the same son : 2 Sam. 15.12 . — 16.22 . — 18.33 . 2 Sam. 16.5 . &c. himself afflicted with the untimely and uncomfortable death of that son , who was his darling : reviled and cursed to his face by a base unworthy companion : besides many other affronts , troubles , and vexations continually . He had few quiet hours all his life long : and even upon his deathb-ed not a little disquieted with tidings of his two sons , almost up in arms about the succession . 1 King . 1.17 . &c. We use to say , The wilful man never wanteth woe : and truly David felt it by sad experience , what woe his wilfulness wrought him .

31. Secondly , Presumptuous sins are often Scandalous ; leaving an indeleble stain and blot upon the name and memory of the guilty offender ; not to be wholy wiped off , so long as that name and memory lasteth . David must be our instance here too : who sinned many other times and wayes , besides that in the matter of Vriah . It can be little pleasure to us to rove into the infirmities of Gods servants , and bring them upon the stage : it would perhaps become our charity better to cast a mantle over their nakedness , where the fact will with any tolerable construction bear an excuse Yet sith all things that are written are written for our learning , and that it pleased the wisdome of God , Rom. 15.4 . for that end to leave so many of their failings upon record , as glasses to represent unto us our common frailties , and as monuments and marks to minde us of those rocks whereat others have ship-wrackt : it cannot be blamed in us , to take notice of them , and to make the best use we can of them for our own spirituall advantage . His diffidence then , and anxiety , 1 Sam. 27.1 . 1 Sam. 21.12 . & 27.10 . & 28.8 . 1 Sam. 25.22 . lest he should perish one day by the hands of Saul , when he had Gods promise that he should outlive him . His deep dissimulation with and before Achis ; especially when he tendred his service to him in the wars . His rash cholerick vow to destroy Nabal and all that belonged to him ; who had indeed played the churle and the wretch with him ( as covetous and unthankfull men sometimes will doe , ) but yet in rigore had done him no wrong . His double injustice to his loyall subject Mephibosheth ( and therein also his forgetfulness of his old and trusty friend Ionathan ) first , in giving away all his lands upon the bare suggestion of a servant , 2 Sam. 16.4 . and that to the false informer himself , and that without any examination at all of the matter ; and then , — 19.29 . — 18.5.33 . in restoring him but halfe again , when he knew the suggestion to be false . His fond affection to his ungracious son Absalom ; in tendring his life before his own safety and the publick good , and in taking his death with so much unmanly impatience . His lenity and indulgence to his other son Adonijah , who was no better then he should be neither ; to whom he never said so much at any time , as Eli did to his sons , 1 King . 1.6 . 2 Sam. 24.1 . &c. why hast thou done so ? His carnall confidence in the multitude of his subjects , when he caused them to be numbred by the pole . These ( and perhaps some other ) sinfull oversights , which doe not presently occur to my memory , are registred of David , as well as the murther of Vriah . Yet as if all these were as nothing in comparison of that one : that one alone is put in by the holy Ghost by way of exception , and so inserted as an exception in that glorious testimony , which we finde given of him ● . King . 15.5 . [ David did that which was right in the eyes of the Lord , and turned not aside from any thing that he commanded him all the dayes of his life , save only in the matter of Vriah the Hittite . ] That is , he turned not aside so foulely , and so contemptuously , so presumptuously and so provokingly in any other thing , as he did in that business of Vriah . All his Ignorances , and Negligences , and Inconsiderations , and Infirmities are passed over in silence : only this great Presumptuous Sin standeth up as a pillar or monument erected ad perpetuam rei memoriam , to his perpetual shame in that particular ; for all succeeding generations to take warning and example by .

32. Yet were this more tolerable , if besides a Stain in the Name , these Presumptuous sins did not also leave a Sting in the Conscience of the sinner : which abideth in him many times a long while after the sin is repented of and pardoned ; ready upon every occasion to smite him and to gall him with some touch and remorse of his old presumption . Like as a man , that having gotten some sore bruise in his youth , and by the help of Surgery and the strength of youth overworn it ; may yet carry a grudging of it in his bones or joynts by fits , perhaps to his dying day . And as for the most part such grudgings of an old bruise are aptest to recur upon some new distemper of body , or upon change of weather : so the grief of an old presumptuous sin is commonly most felt , upon the committing of some new sin , or the approach of some new affliction . Do you think David had not in all those afflictions that after befel him , and at the apprehension of every sinful oversight into which he fell , a fresh remembrance withall of the matter of Vriah , not without some grief and shame thereat ? As the distress Iosephs brethren met with in Egypt Gen. 42. brought to their remembrance their treacherous dealing with him : Gen. 42 . 21-22 V. Iacob . Armach . Annales a. m. 2276. — 2315. — 50.15 — 17. which was ( by probable computation ) at the least twenty years after the thing was done . Yea and after their fathers death , ( which by the like probable computation was near upon twenty years more ) the remorse of the same sin wrought upon their consciences afresh , perplexing their hearts with new fears and jealousies . True it is , the sinner once throughly purged of the sin by repentance , hath no more conscience of that sin , in that fearful degree ( ordinarily ) as to be a perpetual rack to his soul , and to torment him with restless doubtings of his reconcilement even to despair : yet can it not chuse but put some affrightment into him , to remember into what a desperate estate he had before plunged himself by his own wilful disobedience , if God had not been infinitely gracious to him therein . Great presumptions will not suffer him that hath repented them , for ever quite to forget them : and he shall never be able to remember them , without shame and horrour .

33. Great cause then had David to pray so earnestly ( as we see here he doth ) against them ; and as great cause have the best of us to use our best care and endeavour to avoid them : being they spring from such cursed root , and are both so grievous to the holy spirit of God , and of such bitter consequents to the guilty offender . Our next business will be , ( the sin and danger being so great ) to learn what is best to be done on our part , for the avoiding and preventing both of sin and danger . Now the means of prevention ( our third Discovery ) are , First to seek help from the hand of God , by praying with David here that the Lord would keep us back ; and then to put to our own helping hand , by seconding our prayers with our best endeavours , to keep our selves back , from these presumptuous sins .

34. A Iove Principium . We have no stay , nor command of our selves ; ( so masterful are our Wills , and headstrong : ) but that , if God should leave us wholly to the wildness of our unruly nature , and to take our own course , we should soon run our selves upon our own ruine . Psal. 32.9 . Like unto the horse and mule that have no understanding , to guide themselves in a right and safe way ; but they must be holden in with bit and bridle put into their mouths : else they will either do or finde mischief . If we be not kept back with strong hand ( and no other hand but the hand of God is strong enough to keep us back : ) we shall soon run into all extremities of evil with the greatest impetuousness that can be , as the horse rusheth into the battle ; Jerem. 8.6 . 1 Pet. 4.4 . Eph. 4.19 . running into every excesse of riot as fast as any temptation is set before us , and committing all manner of wickedness with all kinde of greediness . David knew it full well ; and therefore durst not trust his own heart too far : but being jealous over himself with a Godly jealousy , evermore he made God his refuge . If at any time he had been kept back from sinning , when some opportunity did seem to tempt or provoke him thereunto ; he blessed God for it : for he saw it was Gods doing , more then his own ( Blessed be the Lord , 1 Sam. 25 32. — 34. that hath kept his servant from evil ) in the the case of Nabal , 1 Sam. 25. If at any time he desired to be kept back from sinning , when Satan had laid a bait for him without , sutable to some lust stirring within ; he sought to God for it : for he knew that he must do it ; himself could not , ( keep back thy servant also from presumptuous sins ) here in the Text. Without his help and blessing all endeavours are in vain : his help and blessing therefore must be sought for in the first place by Prayer .

35. But we may not think , when we have so done , that we have done all that lieth upon us to do ; and so an end of the business . It is Gods blessing , I confess , that doth the deed ; not our endeavours : but we are vain , if we expect Gods blessing , without doing our endeavours . Can we be so sensless as to imagine it should serve our turn to say , Lord keep us back : and yet our selves in the mean time thrust forward as fast as we can ? No : if we will have our prayers effectual , ( and in their efficacy is our chiefest hope and comfort ; ) we must second our faithful prayers with our faithful endeavours . Oculus ad coelum ; manus ad clavum . Then may we with confidence expect , that God should do his part in keeping us back , when we are duly careful to do our part also towards the keeping our selves back from presumptuous sins . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 John 5.18 . Against which sins , the best and most soveraign preservatives , I am yet able to prescribe , are these four following . It is every mans concernment : and therefore I hope it shall be without offence , if after the example of God himself in delivering the Law , I speak to every mans soul ( as it were ) in particular .

36. For the avoiding then of Presumptuous sins : First , be sure never to doe any thing against the clear light of thine own Conscience . Every known sin hath a spice of wilfulness and presumption in it . The very composure of Davids Prayer in the present passage implieth as much ; in passing immediately , after the mention of his secret and unknown sins , to the mentioning of these presumptuous Sins : as if there were scarce any medium at all between them . And every sin against conscience is a known sin . A man hath not a heavier Foe then his own Conscience , after he hath sinned ; nor before he sin , a faster Friend . O take heed of losing such a Friend : or of making it , of a Friend , an Accuser . If I should see one that I loved well fall into the company of a cheater , or other crafty companion , that would be sure to inveigle him in some ill bargain , or draw him into some hurtful inconvenience , if he should close with him , of whom yet he had no suspicion : I should but doe the part of a Friend to take him aside , tell him who had him in hand , and bid him look well to himself , and beware a cheat . But if he should after such warning given grow into farther fammiliarity with him ; and I should still give him signes one after another , to break off speech , and to quit the company of such a dangerous fellow , and all to no purpose : Who could either pity him , or blame me , if I should leave him at last to be gulled and fooled , that set so little by a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . Ilia . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the wholsome and timely admonitions of his friend ? Much greater then his is thy folly , if thou b b O te miserum , si contemnis hunc testem . Senec. Epist. 43. neglectest the warnings , and despisest the murmurings of thine own Conscience . Thou sufferest it but deservedly , if thy Conscience having so ofen warned thee in vain , at length grow weary of that office , and leave thee to take thine own course ; and so thou become a prey to the Devil , and fall into sundry grievous presumptions . Quis enim invitum servare laboret ? Hor. 1. Ep. 20. Be carefull not to grieve thine own spirit by offending thy Conscience : and thou shalt not lightly grieve the spirit of God by sinning Presumptuously . Eph. 4.30 .

37. Secondly , strive to be Master of thine own will . We count our horses unserviceable till they be broken : and the more head-strong , the more unserviceable : And it is a point of the greatest skill in the art of Education , for Parents betimes to break their children of their wills . If David had done so with his Absolon , and his Adoniah ; for ought we know , he might have had more comfort of them . Why shouldest not thou carry as steddy and severe a hand over thine own soule , as a discreet father would do over his childe ? and be as carefull to break thy self of thine own will ; as he his childe , of his ? And to get the mastery over thy self in greater matters , it will behove thee to exercise this discipline first in lesser things : as he that would be a skilfull Wood-man , will exercise himself thereunto first by shooting sometimes at a dead mark . In thy meats and drinks , in thy pastimes and society , in other delights and things , such as are in themselves both lawfull and honest ; exercise this soveraignty now and then over thine own will . When thou observest it eagerly bent upon some one thing , ( that may without sin or folly be left undone ; ) sometimes deny thy self and thine own will therein ; curbe thy desires , though they be somewhat importunate : and thou shalt finde in time incredible benefit by it . There are some other , but this is one of the best uses of Fasting , and ( to my seeming ) the most proper and immediate good that cometh by it : not so much to tame the Flesh , and take down the body ( though that also ) as to cross the appetite , and pull down the Will . That proverbial form of afflicting the soule , usual among the Hebrews , Esay 58.5 . Prov. 23.2 . 1 Cor. 9.27 . and that peculiar to Solomon of putting a knife to the throat , do both look this way . And so doth S. Pauls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1 Cor. 9. which is an athletique pugilar word : as those that beat one another with their fists , striving for the mastery ; — 25. 1 Cor. 7.37 . Knolles . so did he to bring his body in subjection , that so he might have ( as the phrase is otherwhere in the same Epistle ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , power over his own will .

38. The fact was barbarous , but yet the story memorable of Amurath the great Turke , in cutting off with his own hands the head of his beautifull minion Irene , upon no dislike at all ; but meerly that his Princes ( who were displeased to see his minde , by doating upon her , drawn off from all care of the publick affairs , ) might withall see , how he could command himself , and conquer his own affections . But we need not seek out so far for an example : having one more innocent , and of a far better man then he in the scriptures ; even our David . Who longing with an earnest appetite to drink of the water of the well by the gate of Bethlehem : 2 Sa. 23.15.16 . yet when he had it brought him , by the brave attempt of three of his Worthies , he would not taste a drop of it , but ( in condemnation of the inordinacy of his appetite , which had exposed such worthy persons to the hazard of their lives , ) poured it out unto the Lord . What a mass of Sin and misery had he escaped could he have so denied himself in the matter of Vriah . Verily , there is no conquest like this , for a man to conquer himself : and he that hath a a Quem magis admiraberis , quàm qui imperat sibi , quàm qui se habet in potestate ? Gentes facilius est barbaras ▪ &c. Senec. 5. de benef . 7. Prov. 16.32 . 2 Tim. 2.26 . subdued his own will , hath done a braver thing , then he that hath taken a town , or scaled the walls of a Castle . It is wilfulness only , that begetteth Presumption : the more therefore thou canst master thine own will , the safer thou art from sinning Presumptuously . That is the second .

39. Thirdly , beware of engaging thy self to sin . It is a fearful thing , when sin hath got a tye upon a man . Then is one properly in the snare of the Devil ; when he hath him as it were in a string , and may lead him captive to what measure of presumption he will . And sundry wayes may a man thus entangle himself : by a Verbal , by a Reall , by a Sinfull Engagement . He shall do best to keep himself out of all these snares . But if once he be in ; there is no way out again but one : even this , To loose his pledge , to break in sunder the bonds wherein he is tied , Judges 16.9 . as Sampson did the green wit hs , and to cast away those cords from him .

40. A man hath bound himself rashly by some promise , vow , or covenant , to do something he may not do , or not to do something he ought to do . He is now engaged in a sin : the Devil hath got this tye upon him . And though his conscience tell him he cannot proceed without sin ; yet because of his Vow , or his Oath , he is wilful , and must on . It was Herods Case ; for taking off the Baptists head . It was against his conscience to do it : for he knew he had not deserved it : Ey , and it was against his minde too to do it ; Mark 6.20 . — 26. for the Text saith , he was exceeding sorry that his niece should put him upon it . But yet , saith the story withall , for his oath sake , and because the great ones about him should not say but the King would be as big as his word , he resolved it should be done , & gave commandement accordingly to have it done . This I call a Verbal Engagement .

41. There is a Reall one too , as ill as this . For example . A man heareth of a bargaine which he apprehendeth will be for his profit ; or spieth out a likely way for his advancement : and being unwilling to lose the opportunity , perhaps disburseth some moneys , or putteth his great friends upon it , to further his design . It may be afterwards upon better consideration , he espieth a flaw in it , which he saw not before : or some intervening accident , which he could not probably foresee , hath cast such a rub in his way , that he cannot go on fairly , as at first he hoped , but he must strain his conscience a little to remove that rub . This he knoweth he should not do : but alas , he is now engaged . The Devil hath this tye upon him ; It would not be for his ease to lose so much money , as he is out of purse already in the adventure : And he shall hazard the loss of his great friends hereafter , if having put them upon a business , he should now relinquish it : And so he resolveth to go on . It was Amaziah's Case in part , when to aid him against the Edomites he had hired a hundred thousand men of Israel for an hundred talents of silver . 2 Chron. 25.6 . A Prophet cometh to him , and telleth him it was the Lords pleasure he should dismiss the Souldiers he had hired ; for God would not be with them : and if he did employ them , he should not prosper . The King was troubled at it not a little . He might fear lest the cashiered souldiers should do him some displeasure as they returned back : and so they did , and that a shrewd displeasure too . But the thing he stuck at most , — 13. was the moneys he was out , ( What shall we do , — 9. saith he , for the hundred talents , which I have given to the army of Israel . ) He thought it went hard , to part with such a round sum for nothing . Indeed the Prophet put him into the right way ; even to give it for lost , and to rest upon the goodness of God , who was able to give him much more then that . And the King did very well and wisely , to hearken to the counsel of the Prophet , and to be content to sit down with the loss : And so he came well off at the last , though he was dangerously engaged onward .

42. Besides that verbal , and this Real ; there is yet a third , which I call a sinful Engagement , ( because it is such originally , and à principio ; for the two former also are sinful à termino , and in the Event : ) far worse then either of both . And that is , when a man hath already done some evill , from which he cannot handsomly acquit himself , but to his loss or shame , or other punishment ; unless he either cover it or maintain it , or some other way help himself , by laying a a Scelera sceleribus ●uenda sunt Senec. 1. de clem. 13. another sin upon it , as untoward children and naughty servants are wont , when they have done a fault , and yet would shun the blame , to shift it off with a lie . This is b b Quid eo infelicius , cui jam esse malo necesse est ? Ibid. the most dangerous tye of all other : and there is nothing that so desperately casteth a man upon a wilfull resolution of sinning ; as when the committing of one Sin bringeth with it a seeming necessity of doing another . This makes men , like the Gyants in the Poets , imponere Pelion Ossae , to heap sin upon sin , to pile up transgressions one upon another , and to adde thirst to drunkenness . Esay . 30.1 . Deut. 29.19 . It was Davids very case in the matter of Uriah . He had never proceeded to such black thoughts , as to plot the murder , of a person so worthy and so innocent in so base a manner , and with so much palpable hypocrisy ; had he not been deeply ingaged before by another dishonest act already by him committed . He had layen with the wife : she proving with childe , and all his other shifts , whereby he had attempted to cloak it , taking no effect , the thing was like to come to publick knowledge to his everlasting disgrace , if not also to the great reproach of Religion . No way now to help it , but to take the husband out of the way , and to marry the widdow . He resolveth upon it therefore : c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eurip. Hecuba act. 4. so it must be , come what will come on it . Iacta est alea : David was already in , and now no remedy but he must on .

43. These be fearfull things . Therefore as wary men in the world love to keep themselves out of bonds ; so do thou beware of these Engagements . Seldom doth a man fall into a Presumptuous Sin , but where the Devil hath got such a hanke over him , as one of these three , I have now mentioned . But he that hath suffered himself to be thus ensnared , hath this only way left for his escape , even to disengage himself out of hand , by breaking through the snare , if he cannot fairely unty it : ●s Alexander cut the great knot in pieces with his sword , which he could else never have unloosed ▪ ●now that neither Oath , Vow , Curt. lib. 3. nor other tye whatsoever is allowed by almighty God to be Vinculum iniquitatis , to binde thee to any sinful inconvenience . Whatsoever seeming necessity there is of doing evill ; consider it groweth but by a later contract : but God is able to plead a precontract ; by vertue whereof there lyeth upon thee an absolute necessity of Obedience . Oppose then , against all thy rash promises and vows , that solemn promise and vow , thou madest unto God in the face of the Congregation , and tookest the holy Sacrament upon it in thy baptism , to keep his holy Commandements , and to continue his faithful servant and souldier unto thy lives end . Let Equity teach thee , that the first bond should be first discharged : and Reason , that if an Oath or Vow must stand , the first should rathest . That is the Third preservative .

44. Lastly and in a word : Obdura , Harden thy self with a holy obstinacy and wilfulness ; and Obtura , Stop thy ears , like the deaf adder ; against all the inchantments of Satan and his instruments , when they would by any cunning entisement charm thee into any kinde of Sin . It is Solomons receipt , and a sure one ; Prov. 1.10 . no antidote like it : My Son , if Sinners entise thee ; consent thou not . Yet even from these Sinners thou maist learn this point of Wisdom : behold how resolute and wilfull they are in their courses . Disswade them therefrom with the best art you can devise : they will , it may be , give you the hearing ; perhaps confess you speak reason . But they hold the Conclusion still , in despite of all Premises : when you have said what you can , they will do what they list . Why canst not thou be as obstinately good , as they are obstinately evil ? and notwithstanding all the sophisms of Satan , perswasions of carnal Reason , allurements or discouragements in the world , say and hold ; that thou wilt not for all that depart from the obedience of thy Maker . Psal. 119.115 . Away from me ye wicked , for I will keep the Commandments of my God ; saith David , Psal. 119. As if he had said , Talk no more of it ; save your breath ; I am resolved of my course , I have sworn and am stedfastly purposed to keep the Commandements of my God : — 106. with Gods help there will I hold me , and all the world shall not wrest me from it .

45. The Devil is an arrand Sophister ; and will not take an answer , though never so reasonable and satisfactory , but will ever have somewhat or other to reply . So long as we hold us but to Ob. and Sol. to argument and answer ; he will never out : but wrangle in infinitum . You may see it in Mat. 4. how ready he was with his Replies , even upon our blessed Saviour himself ; and that with Scriptum est too : Matth. 4.6 . as if he meant to drop quotations with him . But as there Christs 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Avoid Satan , — 10. non-plust the Tempter , beyond all the Reasons and Authorities , that could be produced : so the safest way for us to come off clear from him , is to give him a flat deniall without further reason , and let him take that for an answer , if he will any . Thus to be Wilful , is a blessed Wilfulness ; a resolution well becoming the servant and childe of God , and a strong preservative against wilfull Presumption . The fort is as good as half lost , ( having to treat with such a cunning enemy , ) if you do but once admit of a Treaty , therefore stand off .

46. But when we have done all , we must begin again . When we have resolved and endeavoured what we can ; unless a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eurip. Supplic . Act. ● . the Lord be pleased to set his Fiat unto it , and to confirm it with his royall assent , all our labour is but lost . As he is the Alpha , so is he to be the Omega too : and therefore we must set him at both ends . And as we were to begin with him , so are we to conclude with him : pray first , pray last : Pray before all , that we may have grace to do our Endeavours ; Pray after all , that he would give a blessing to our endeavours . That so when Satan , the World , and our own Flesh shall all conspire against us to drive us forward to the works of sin , we may by his grace and blessing be kept back therefrom , and enabled to persevere in true faith and holiness all the dayes of our lives . Which God our heavenly Father grant us for his mercies sake , and for the merits of Iesus Christ his only son our Lord : to both whom with the Holy Ghost , &c.

AD AULAM. Sermon V. GREENWICH JULY 1637. Philip. 4.11 .

Not that I speak in respect of want : for I have learned in whatsoever state I am , therewith to be content .

1. SAint Paul found much kinndesse from these Philippians ; and took much comfort in it : And because it was more then ordinary , and beyond the kindness of other Churches , he doth therefore sometimes remember it , with much thankfulness both to God and them . Even in the beginning of the Gospel , that is , presently after his first preaching it among them , Vers. 15. ( the story whereof is laid down Acts 16. ) when having passed through Amphipolis and Apollonia , he came and preached at Thessalonica , Act. 16.1 . which was another principal City of Macedonia : these Philippians , hearing belike that the Apostle had little other means for his maintenance there , then what he got by his hand-labour , ( wherein both for examples sake , and because he would not be chargable to the Thessalonians , 2 Thes 3 7.9 . — 8. he employed himself diligently both day and night ; ) they sent over , and so did no other Church but they , vers. 15.16 . and that once and again , to supply his necessities there .

2. And as they began , it seemeth they continued : to shew forth the truth of their Faith , and to adorn their Christian profession , by their cheerfulness and liberality , in contributing to the necessities of their brethren upon every good occasion . For at Corinth also the year following , where for the space of a year and half together he did for good considerations forbear ( as he had before done at Thessalonica ) to challenge that maintenance from the people which by Gods ordinance he had a right unto : Act. ●8 . 11 . 1 C●r 9.12 15. — 14. 2 Cor. 11.9 . — 8. the supplies he had , he acknowledgeth to have come from these brethren of Macedonia ; As if he had even robbed the Philippians ( it is his own word , ) in taking wages of them for the service done to other Churches .

3. Not to speak of their great bounty some three or foure years after that , Rom. 15.26 . 2 Cor. 8.3 . towards the relief of the poore brethren that dwelt in Iudea ; wherein they were willing of themselves without any great solicitation , and liberall ( not only to the utmost of , but ) even somewhat beyond their power : Now also again , after some three or foure years more , S. Paul being in durance at Rome , their former charitable care over him ( which had not of a good while shewen it self forth for lack of opportunity ) began to re-flourish , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ver. 10. and to put forth with a fresh verdure , as a tree doth at the approach of Summer . For they sent him a large benevolence to Rome by Epaphroditus , — 18. of the receipt whereof he now certifieth them by the same Epaphroditus at his return ; expressing the great joy and comfort he took in those gracious evidences of their pious affections , to the Gospel first , and then to him . He highly commendeth their Charity in it : — 18. — 19. and he earnestly beseecheth God to reward them for it .

4. Yet lest this just commendation of their beneficence , should through any mans uncharitableness ( whereunto corrupt nature is too prone , ) raise an unjust opinion of him , as if he sought theirs more then them , 2 Cor. 12.16 . — 18. or being crafty had caught them with guile , to make a prey or a gain of them ; so sinisterly interpreting his extolling of their charity for the time past , as if it were but an artificiall kinde of begging for the time to come : He thought it needfull for him by way of Prolepsis to prevent whatsoever might be surmised in that kinde , which he beginneth to do in the words of the Text , to this effect .

5. True it is , nor will I dissemble it , when I received from Epaphroditus the things that were sent from you : it was no small rejoycing to my heart , ver. 10. — 19. to see your care of me ( after some years intermission ) to flourish again : And I cannot but give an Euge to your charity : for truly you have done well to communicate with my afflictions . Yea I should derogate from the grace of God , which he hath bestowed upon you and worketh in you ; if I should not both acknowledge your free benevolence towards me , and approve it as an odour of a sweet smell , a sacrifice acceptable and well-pleasing to God . Which I speake not out of a greedy minde to make a gain of you , nor for a cloak of covetousness ( God is my witness , ) nor any other way so much in reference to my own private interest , as for the glory of God , and to the comfort of your consciences . In as much as this fruit of your Faith thus working by Love , doth redound to the honour of the ●ospel in the mean time , and shall in the end abound to your account ●n the day of the Lord Iesus . Otherwise as to my own particular , alt●ough my wants were supplyed , and my bowels refreshed through your liberality , ( which , in the condition I was in , was some comfort to me : ) yet if that had been all I had looked after ; the want of the things you sent me , could not have much afflicted me . The Lord whom I serve is God All-sufficient : and his grace had been sufficient for me , though your supplies had never come . He that enableth me , ( howsoever of my self vnable to do any thing , yet ) to do all things through Christ that strengtheneth me , hath framed my heart by his holy spirit , and trained me up hereunto in the school of Experience and Afflictions ; to rest my self contented with his alotment whatsoever it be , and to have a sufficiency within my self , though in never so great a deficiency of outward things . [ Not that I speak in respect of want : for I have learned in whatsoever state I am , therewith to be content . ]

6. The words contain a Protestation , and the reason of it . First , because his commendation of their Charity to him might be obnoxious to mis-construction , as if he had some low covetous end therein : to prevent all evil suspicion that way , he disavoweth it utterly by protesting the contrary , in the former part of the verse , [ Not that I speak in respect of want . ] And then to make that Protestation the more credible , he assigneth as the Reason thereof the Contentedness of his minde [ For I have learned , saith he , in whatsoever state I am , therewith to be content . Concerning which Contentedness , in the later part of the verse , he giveth a touch what a manner of thing it was ; and withall acquainteth us how he came by it : giving us some hint , in that , of the Nature ; in this , of the Art , of true Contentment . Which are the two things indeed mainly to be insisted upon from the Text. Yet would not the Protestation be wholy slipt over : sith from it also may be deduced sundry profitable Inferences . Some of which I shall first minde you of , with convenient brevity : and then pass on to the main . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Not that I speak in respect of want .

7. Hence learn first , what a base and unworthy thing it is : indeed for any man ; for a Christian man much more ; most of all for a Church-man , to be covetously minded . Would our Apostle be so careful , to quit himself but of the suspicion , if the crime it self were any whit tolerable ? Nor doth he it here only ; but upon every needful occasion otherwhere also , using the like preventions and protestations . To the Ephesians : I have coveted no mans silver , or gold , Acts 20.33 . 1 Cor. 9.15 . 2 Cor. 12.14 . 1 Thes. 2.5 . or aparel . To the Corinthians : I have not written these things , that it should be so done to me . I was not , neit●er will I be burthensome to you , for I seek not yours , but you . To the Thessalonians : Neither at any time used we a cloak of covetousness , God is witness . He calleth God in to be his compurgator : which sure he would not do , nisi dignus vindice nodus ; if it did not much concern him to stand clear in the eye of the world in that behalf . And he speaketh there of a cloak of covetousness too : for who indeed shameth not to wear it outwardly ? No man will profess himself covetous , be he never so wretchedly sordid within : but he will for very shame cast as handsome a cloak as he can over it ( a a Nec dubiè tanquam frugi laudatur avarus . Juvenal . Satyr. 14. Frugality , good Husbandry , Providence , some cloak or other ) to hide the filthiness of it from the sight of other . But filthy it is still ; be it cloaked never so honestly . Still God abhorreth it , as a filthy thing : [ He speaketh well of the covetous , Psalm . 10.3 . whom God abhorreth . ] To it in a more peculiar manner hath the very name of Sordidness been appropriated of old , and still is in every mans mouth . Our Apostle hath set a brand of Filthiness upon it more then once ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) calling it filthy lucre . 1 Tim. 3.3.8 . Tit. 1.7 . Yea , so unfit he holdeth it to be found among the Priests , that he would not have it ( if it were possible ) so much as once b b Eph. 5.3 . if that be the ●eaning of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there : as translators have commonly rendred it . named ( at least not with allowance , not without some stigma upon it ) among the Saints .

8. There is an honest care to be had , I confess , of providing for a mans self , and those that depend upon him : no less requisite in a Church-man then in every other man ; if not ( in some respects ) even much more : and verily he wanteth either wit , or grace , or both , whoever neglecteth it . Yea further , sith God hath assigned ( a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Cor. 9.14 . by his own ordinance ) wages to him that laboureth in his work , ( and if he be a faithful labourer he is well worthy of it : ) he may without injustice not only expect it , but even exact it , of those that would unconscionably defraud him therein . But why may not all this be done , and that effectually too , without either bearing inwardly , or betraying outwardly , a greedy and covetous minde ? Whether then we provide for our own , by well husbanding what we have ; or whether we look for our own , by requiring our dues from others : Heb. 13.5 . Luke 12.15 . still , still let our conversation be without covetousness . Take heed and beware of Covetousness , saith our Saviour : doubling his charge , that we should double our circumspection . Which if we do not , and that with more then ordinary heedfulness ; the love of the world will creep upon us , and by little and little get within us , and steal away our hearts ere we can think it . Take heed and beware of Covetousness . It is an evil spirit , but withal a subtile : and can slily winde it self in at a little hole . But having once made entrance and gotten possession , it is not so easily outed again . Rather it will quickly set open a wide door to seven more , and in time to a whole legion of other evil spirits , ( I cannot say , worse then it self , for there are not many such : but certainly bad enough ) to render the end of that man much worse then the beginning . For the love of money is the root of ( very many , and even almost of ) all evill : which while some have coveted after , 1 Tim 6.10 . they have erred from the faith ; made shipwrack of their consciences , and entangled themselves in a world of piercing cares and sorrows . But thou O man of God , flye from these things : flye covetousness . — 11. Observe how careful the Apostle is every where to disclaim it : and be thou as careful evermore to avoid it .

9. Observe hence secondly , what an aptness there may be even in very good men , ( through the remainders of natural corruption ) to mis-interpret the speeches and actions of their spiritual Fathers : as if in much of what they said or did , they aimed most at their own secular advantage . That these Philippians had charitable hearts , if there were no other proof , their great bounty both to our Apostle and others , so often by him remembred , were evidence enough . Yet surely , if he had not withall known those dregs of Uncharitableness , that ( as the sediments of depraved nature ) lurke in the hearts of the most charitable men : he might have saved the labour , that sometimes he is put upon , of his own purgation . Hard the mean while is the straite , men of our cloath are often put unto . If we let all go , and permit it to mens consciences how they will deal with us , resolving to suffer and say nothing : besides that we expose our selves both to loss and scorn ; we also betray Gods and the Churches right ; and are also unfaithful in the work of our calling , in suffering sin upon our neighbour for want of a rebuke . But if we look better about us , and require what of right belongeth to us : Levit. 19.17 . then do men set their mouthes wide open against us straight ; And covetous are we , if we do but speak for our own , ( that is the least and best they can say : ) but if sue for it , then not covetous only , but contentious also . Yea , and this is often done with such palpable iniquity , that there lieth many times a deeper imputation upon us , for but seeking to right our selves ; then upon those who by doing us manifest wrong enforce us thereunto . Alas ! is this the double honour you would bestow upon those that labour in the word : 1 Tim. 5.17 . first to rob them of their maintenance , and then to rob them of their good names ? Do you thus reward the Oxen that tread out the corn for you ? first to muzzle them up , that they cannot eat ; 1 Cor. 9.9 . and then to thrust another muzzle upon them , that they may not complain ?

10. This is hard , you will say . It is so : but no more then , ( so long as there is such a proneness in most men , to mis-judge and mis-asperse those that are set over them , especially if they once grow to differ about meum and tuum , ) we may expect from the men of this generation , and should prepare for before we put our hand to the plow . It should not therefore much discourage us ( S. Paul counted it but a very small thing ) so long as we know nothing by our selves , 1 Cor. 4.3 . and do but what we may and ought : if we shall finde our selves wrongfully and upon light surmises taxed of Covetousness , of Ambition , of Time-serving , which are the crimes usually laid in our dish , not only by the scum of the people , men of lower rank and repute , but sometimes even by persons of quality , yea such as pretend most to religion . Since holy Paul , then whom never man lived freer from such vicious affections , could not without so many Protestations secure himself from a a Ne admittam culpam ego meo sum p●omus pectori : Suspecio est in pectore alieno sita . Plaut. in Trinum . 1.2 . the sinister jealousies and censures of those from whom he received maintenance . Rather should their forwardness to judge thus uncharitably of us , make us to walk the more warily and wisely , not to give them cause : but to be sure in our whole course to have both the warrant for what we are to do , and for what we have done the testimony of a good Conscience . That if yet they will needs speak evil of us , as of evill doers ; 1 Pet. 3.16 . they may do it gratis , and to their own shame , and not ours .

11. Observe hence thirdly , with what great caution the Apostle here speaketh ; and wheresoever else he is occasioned to speak of himself , or his own affairs . It were certainly good for us , ( in the publick exercise of our Ministery at least , ) where we may avoid it , not to meddle at all with personall and particular things , that concern either our selves or others . Both becavse the more we descend to particulars , the more subject we are to mistakings , ( for descendendo contingit errare ; ) and the leaven of a little error or Indiscretion in the pulpit , will sowre a great lump of Truth and of Wholsome doctrine : As also because personal matters can hardly be so dealt in , ( especially in publick ) but that , through prejudices and the partiality of mens affections , offence and distaste will be taken thereat by some or other . It were best for us therefore , ( that we either do not mistake , or be not mistaken , ) to hold us to general truths , forbearing personal matters , as much as may be . But where a necessity lieth upon us , not with conveniency to be avoided , ( as so the Case may be , ) to speak of our own or other mens particular concernments : it should be our great care by our blessed Apostles example , to ballance well every word we speak , and to use such caution and discretion therein , that we leave nothing ( as far as is possible ) subject to misconstruction ; neither inject scruples into the heads and mindes of our hearers , which we shall not withall have sufficiently removed : and not only to be sure to avoid the just giving , but to use our best diligence also to prevent the unjust taking of offence at any thing we shall deliver .

12. Observe Fourthly , how ready the Apostle is upon every needfull occasion , as to keep himself from the Crime , so to clear himself from a a Omnes bonos , bonásque accuratè adderet , Suspicionem et culpam ut ab se segregent . Plaut. in Trinum . 1.2 . the suspition of evil . He that is wanting to his own just defence , transgresseth the Law of God , and the rule of Charity , in bearing false witness against himself . And it is not only cruel●y , but stupidity too , for a man wholy to dis-regard what others think of him ; Especially pernicious , when their mis-conceits of the person may draw prejudice upon his Doctrine , and consequently bring scandal unto the Gospel of Jesus Christ . It carrieth with it ever a strong presumption of guilt , but an infallible argument it is of vanity howsoever : When a man sweateth to put away a crime from him , before it be laid to him : and laboureth ( as a woman in travel ) to be delivered of an excuse , ere any body have accused him . But , for to stop the mouth of calumny upon a false charge , or to prevent misprisions where they are likely to ensue , and may do harme if they should ensue : there to justifie our selves , and by publick manifesto ( as it were ) to disclaim what we might be wrongfully charged withall , is many times expedient , and sometimes necessary . I am become a fool in glorying , saith our Apostle , but ye have compelled me . As who say , your under-valuing of me , 2 Cor. 12.11 . to the great prejudice of the Gospel , but advantage of false teachers , hath made that glorying now necessary for me , which had been otherwise but vanity and folly . When his case falleth to be ours ; we may then do , as he now doth , purge our selves from false crimes and suspicions , and maintain our own innocency . Only be we first sure , that our Consciences stand clear in the sight of God , before we endeavour to clear our Credits before the faces of men . Lest by justifying our selves before them , we contract a new guilt before him : and so become indeed worse then we were , by striving to seem better then we are .

All these from the Protestation in the former part of the verse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Not that I speak in respect of Want .

13. But the main of our business is ( as I said ) in the later part of the verse : concerning the Nature and the Art of Contentment . All Arts have their Praecognita : so hath this . The first and chiefest whereof is ( as in all other Arts and Sciences ) to understand . Quid sit Quâ de re agitur , what it is that we are to treat of as the subject matter of the whole discourse : as whereunto all the Precepts , Rules , and Conclusions therein contained must relate . We shall never learn the Art , unless we first know the Nature of Contentment . Of that therefore first , from these words ; ( very few in the Originall , ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In whatsoever state I ●m .

14. Wherein the Nature of true Contentment is ( by intimation ) discovered from the Object thereof in three particulars : partly limited , and partly unlimited . Limited first , in respect of the Person : it must be a mans own estate . The verb here is in the first person , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I am . Limited secondly , in respect of the time : it must be a mans present estate . The verb here is of the present tense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I AM. But thirdly , for the kinde ( high or low ; ) for the Quantity ( great or small ; ) for the Quality ( convenient , or inconvenient ; ) and in every other respect , altogether indifferent and unlimited . So it be a mans own , and present estate , it mattereth not else what it be ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 indefinitely , In whatsoever estate . In these three joyntly consisteth the nature of true contentment : in any of which who ever faileth , is short of St Pauls learning . That man only hath learned to be content , that can suffice himself with his own estate , with the present estate , with any estate . Of these three therefore in their order . And first of the Limitation in respect of the person , That a man rest satisfied with his own estate .

15. The very thing ( to my seeming ) principally intended in the last Commandement of the Decalogue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Which forbiddeth expresly the coveting of our neighbours house , his wife , his cattle : and proportionably , the coveting of his farm , his office , his honour , his kingdom : and generally the coveting of any thing that is anothers . Which is as much in effect , as to require every man to rest fully satisfied with that portion of outward things , which God hath been pleased by fair and justifiable wayes in his good providence to derive upon him , without a greedy desire of that which is anothers . They who conceit , the thing in that Commandement properly forbidden , to be the Primi motus , those first motions or stirrings of sin which we call Concupiscence , arising in the sensual appetite ( corrupted through Adam's fall , as all other Faculties of the soul are ) before any actual deliberation of the Understanding thereabout , or actual consent of the Will thereunto : I must confess , do not satisfie me . For those motions or stirrings , ( supposing them sinful ) are according to their several objects ( so far as they can be supposed sinful ) forbidden in every of the Ten Commandements respectively : even as the Acts are , to which they refer , and from which they differ , not so much in kind as in degree . I much rather incline to their judgment , who think the thing properly and principally there forbidden , to be an inordinate desire after that , which by right or property is anothers , & not ours .

16. And then these words of the Apostle , Heb. 13. may serve for a ( short , but full ) commentary upon that last Commandement : both in the Negative , and in the Affirmative part thereof . Let your conversation be without Covetousness ; Heb. 13.5 . the Negative : and be content with such things as ye have ; the Affirmative . When we endeavour or desire to get from another that which is his , by any fraudulent , oppressive , or other unjust course ; we are then within the compass of the eight Commandement , Thou shalt not steal : as is evident from the Analogy of our Saviours expositions upon the other Commandements , wherein Murder and Adultery are forbidden , Matth. 5. But the last Commandement , Thou shalt not covet , cometh more within us : condemning every inordinate desire of what is not ours , albeit we have no actual intention to make it ours , by any unlawful ( either violent or fraudulent ) means . The bare a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Euripid. Hecub . act. 5. wishing in our hearts , that what is our neighbours were Ours ; his wife , house , servant , beast , or his any thing Ours ; without considering whether he be willing to part with it or no , or whether it be meet for him so to do , or no : is a cursed fruit of corrupt self-love , a direct breach of the holy Law of God in that last Commandement , and flatly opposite to that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or self-sufficiency , wherein true contentment consisteth .

17. Ahabs sin was this , when first his teeth began to water after Naboths vineyard . 1 King . 21.1 &c. He went indeed afterwards a great deal farther . He brake the eighth Commandement , Thou shalt not steal , and he brake the sixth Commandement also , Thou shalt not kill : when he took Naboths both life and vineyard from him by a most unjust and cruel oppression . All this came on afterwards . But his first sin was meerly against the last Commandement : in that he could not rest himself satisfied with all his own abundance , but his mind was set on Naboths plot ; and unless he might have that too ( lying so conveniently for him ) to lay a a — o si angulus ille Proximus accedat ; qui nunc denormat agellum ! Florat . 2. satyr. 6. to his demesnes , he could not be at quiet . He had not as yet , ( for any thing appeareth in the story ) any setled purpose , any resolved design , to wrest it from the owner by violence , or to weary him out of it with injust vexations : So he might but have it upon any fair termes ; ( either by way of Sale , he would give him full as much for it as it could be worth of any mans money ; or by way of exchange , he would give him for it a better plot of ground then it was , either way should serve his turn : ) Naboth should but speak his own conditions , and they should be performed . Many a petty Lord of a Hamlet with us , would think himself disparaged in a Treaty of Enclosure , to descend to such low capitulations with one of his poor neighbours , as the great King of Israel then did with one of his subjects ; and to sin but as modestly , as Ahab yet did . Here was neither fraud nor violence , nor so much as threatning , used : but the whole carriage outwardly square enough , and the proposals not unreasonable . All the fault , ( as yet ) was within . The thing that made Ahab even then guilty in the sight of God , was the inordinancy of his desire after that vineyard , being not his own : which inordinancy , upon Naboths refusal of the offered conditions , he farther bewrayed by many signs , the effects of a discontented minde . For in he cometh , heavy and displeased ; taketh pet , and his bed ; looketh at no body , and out of fullenness forsaketh his meat . Had he well learned this piece of the lesson in the Text , to have contented himself with his own : both his body had been in better temper , and his mind at better quiet , and his conscience at better peace , then now they were .

18. Abraham it seemeth had learnt it . Who was so far from all base desire of enriching himself with the King of Sodoms goods , Gen. 14.21 . &c. that he utterly refused them , when he might have taken them , and held them without any injustice at all . He had , or might have had , a double Title to them . They were his a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. 1. Polit. Iure belli , by the Law of arms and of Nations ; having won them in the field , and in a just warr : and they might have been his jure donationis , by the Kings free donation , [ Give me the persons , take the goods to thy self ] if he had been minded to accept the offer . But Abraham would none : contenting himself with what the Lord had blessed him withall , he did not desire , neither would he take from a thred a to shoo-latchet , of any thing that appertained to the King of Sodom .

19. But what need we seek any other ( indeed where can we finde a better ? ) example to instance in , as to the matter we now treat of , then this our Apostle : if we do but recall to minde that Protestation of his once before mentioned , made before the Clergie of Asia in his Visitation at Miletum Act. 20. Act. 20.33 . [ I have coveted no mans silver , or gold , or apparel . ] Brave and noble was the challenge , that Samuel made in a full assembly of the whole people of Israel [ Behold here I am , 1 Sam. 12.3 . witness against me before the Lord and before his Annointed . Whose Oxe have I taken ? or Whose Asse have I taken ? or Whom have I defrauded ? Whom have I oppressed ? or of whose hands have I received a bribe ? ] Possibly there are Iudges and Officers in the world , that would be loath to make so bold a challenge , and venture a faire triall upon it . Yet commeth that challenge far short of this protestation : Samuel speaketh only of not taking ; S. Paul also of not coveting : according to the express letter of the prohibition in the Decalogue . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou shalt not covet , saith the Law : his Conscience answereth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I have not coveted . So good a proficient was he , so perfect a scholar in this holy learning , that he could it Verbatim . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 might he well say and truly : for he had indeed learned to be content with his own .

20. And mought not we learn it too , think ye , as well as he ? Sure we mought : for what should hinder ? Only if we would but tye our selves strictly to those Rules ( those I mean of Iustice and Charity ) which are the first elements of this learning . For Iustice first : the Rule is , Suum cuique , That every man have what of right to him appertaineth . Now every mans right unto any of the things of this world , ariseth from Gods disposal thereof by such wayes and means ( ordinarily , ) as by the general Law , and common consent of all civil Nations , or by the positive Laws of particular Kingdoms and Common-wealths ( not repugnant thereunto ) are allowed for that end : as Descent , Guift , Purchase , Industry , &c. Whose distributions , howsoever unequal they may seem to us , are yet evermore just in themselves , and as they come from him . So that every man is by us to be accounted the just owner and proprietary of that whereof he is the legall possessor : yea , though it do appear to us to have been very unjustly gotten , either by himself , or by any of those from whom he had it . His very possession I say , although without a justifiable title , is yet sufficient to make it his , as to the entendment of the Law in that behalf ; that is to say , so far forth as to render our desiring of it from him unlawfull in foro interno : unless in that one case only , when the right is in us , though he be in possession . In all other Cases possession is a good plea : the Title of possession being in all reason to be esteemed good against him , that is not able to shew a better .

21. If then we be at any time carried with a restless and immoderate desire after that , which the hand of providence hath been pleased to dispose otherwhere , ( and our selves have no antecedent right , whereby to entitle it ours : ) do we not take upon us ( after a sort ) to controle the holy and wise appointments of our good God ? For if it were indeed fitter for us then him , and not in opinion only : could not the Lord by his almighty power , and would he not in the dispensation of his good providence , have by some honest means or other disposed it upon us rather then upon him ? By this extreme partiality to our selves , we become unjust Iudges of evil thoughts : in setling that upon our selves in our own thoughts , as fittest for us , which God hath thought fit to settle rather upon another . The story in Xenophon , how yong Cyrus was corrected by his Tutor , for bestowing the two coats upon two of his schoolfellows , Lib. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . according to the fitness thereof to their two bodies in his own discretion ; without enquiring first ( as he should have done , ) who was the right owner of either , is so well known , and withall so pertinent to our present purpose , that I shall not need either to relate it , or apply it . When Almighty God then , by disposing of these outward things , hath manifested his pleasure to give our neighbour a property in them : it is an unjust desire in us , to covet them from him , and to wish them transferred upon our selves .

22. The other Rule I told you of , is that of Charity . Which binding us to love our neighbour as our selves , must needs binde us consequently to rejoyce in his good , as in our own ; and not wish any thing to his prejudice , no more then to our own : and consequently to these , to be content that he should enjoy that which God hath allotted him with our good wills , as we desire to hold that which is in like manner allotted us with his good will . There is no such enemy to brotherly love , as is Self-love . For look how much we bestow upon our selves more then we should , we must needs leave to our brother so much less then we should . And it is nothing but this over-much love of our selves , that maketh us so much cover to have to our selves that which belongeth not to us . If ye fulfil the royal Law according to the Scripture , Jam. 2.8 . Thou shalt love thy neighbour as thy self , ye do well , saith St Iames : Very well this . But if ye have respect to persons , — 9. ( especially if ye become partial once to your own persons ; ) that is not well : then you commit sin , saith he , and are convinced of the law as transgressors .

23. But this is Durus sermo , may some say . It were hard so to confine mens minds to that which is their own , as not to allow any desire at all of that which is anothers . If we should conceive the Law thus strict : it would destroy , not only all humane ordinances that concern trading and commerce , as buying , selling , exchanging , &c. ( without which publick societies cannot subsist ; ) but even the divine ordinance also of earning our livings by labour and industry . Then might no man endeavour by honourable and vertuous atchievements to raise himself a fortune , or make way for his future advancement , or do any thing whatsoever , whereby to acquire or derive upon himself a property in any thing that were not his own already : Since none of all this can be done without a desire ( in some degree or other ) of that which is anothers .

24. This Objection need not much trouble us . Nor Iustice , nor Charity , nor the holy Law of God which giveth rules to both , condemn all desire of that which is anothers ; but an inordinate desire only : that which is orderly and rightly qualified , they all allow . All the difficulty in this matter will be , ( and that will make us some business ) how to discern between an orderly , and an inordinate desire : that so we may be able to judge rightly concerning own desires at all times ; whether they be such as are allowed , and may consist with contentment , or such as are forbidden and cannot consist therewith . Which is to be done by duly considering of those three especial Qualifications , which are all requisite ( the concurrence , I mean , of the whole three ) to the making up of an orderly desire : in any of which if there be a failer , the desire becometh inordinate and sinful . These three are , in respect First , of the Object ; Secondly , of the Act ; Thirdly , of the Effect of the desire .

25. For the Object first . If I desire but that from my neighbour , ( say it be his house , land , beast , or other commodity ) which I find him willing , or may reasonably presume he will not be unwilling ( for that I see no cause why he should be so ) to part withall ; especially if the having thereof be visibly so much greater advantage or convenience to me , then the parting therewith could be loss or inconvenience to him , that I should be as ready to pleasure him with mine , were my case his , as I am now desirous he should pleasure me with his : If all this be done and meant by me bonâ fide , and that I am willing withal to make him a valuable compensation to the full for whatsoever loss or inconvenience he shall sustain thereby , and according to the worth of the thing : my desire is thus far regular . In this manner Abraham desired of Ephron the Hittite a spare portion in one end of his field for a burying-place for Sarah : when as , being a stranger , he had no possession among them wherein to bury his dead , Gen. 23.

26. But if I shall desire to have that from him , Gen. 23.4 , &c. which probably is as useful and expedient for him , as it can be for me , or which he taketh some pleasure or content in , or is very unwilling howsoever ( " though for no great reason perhaps , but for his minds sake only ) to part withall ; or which ( if it were mine own case ) I should be loth to forgo to another , that should in the like kind desire it from me : If yet , when all this appeareth to me , I persist in my former desire notwithstanding , and thirst after it still ; this is an uncharitable , and so an inordinate desire in me . Ahabs desire was such . After he saw Naboths heart so set upon his ancient inheritance , that he would not part with it upon any termes ; For he had given him a flat denial , and rejected all motions for an alienation with an Absit ( the Lord forbid it me , that I should part with the inheritance of my Ancestors : ) yet he must have it tho ; 1 King . 21.3 . nothing will content him without it . That for the Object .

27. Secondly , for the Act , or more immediate effect of the Desire . If I desire any thing that is my neighbours with a moderate and sober desire ; so as I can set my heart at rest , fall out as it will , and compose my affections to an indifferent temper whether I obtain my desire or no , ( If I may have it , well and good ; if not , no great harm done , I am but where I was : ) my desire is also thus far regular , and hindereth not but that I may be well enough content notwithstanding .

28. But if my desire raise mudde and perturbations in me , and breed troubled & confused thoughts , so as to disquiet me in my sleep , distract me in my devotions , disturb me that I cannot walk in the wayes of my calling , or perform the common offices of life with any cheerfulness , or any other way distemper the calm tranquillity of my mind and soul : then is my desire so far forth an inordinate and covetous desire , and inconsistent with true Contentation . And such again was Ahabs . When he could not have his longing , Nec manus nec pes . He could neither eat nor drink nor sleep , nor enjoy any thing he had , 1 King . 21.4 . nor do any thing he should , for thinking of it : nothing but lowre , and ●umble , and fret for grief and despight : have it he must , or he should never be well .

29. There are thousands , that would loth be reputed Covetous , yet have a grudging of his disease : and it is an evil disease . For tell me , ( to close a little with thee , thou that scornest the name of Covetous , ) whence is it , that thou either pinest away with envie at the greatness of thy neighbours , or repinest with murmuring at the scantness of thy own portion ? these are parlous symptomes . Why art thou ever and anon maundering , that his a a — majorque videtur , & melior , vicina seges . Juven. sat. 14. farm is better then thine , his meddows greener then thine , his corne ranker then thine , his cattel fatter then thine , his ware-house fuller then thine , his office gainfuller then thine , his service better rewarded then thine , thine , Hor. 1 serm. 1. his trading quicker then thine , and I know not how many things more ? Quodque capella aliena gerat distentius uber Tabescas ? — Must thine eye needs be evil towards imbecause the hand of God hath been good to him ? Tolle quod tuum , & vade . Take that is thine , and go thy way , and rest quiet with it . Be thankfull to him that gave it , ( it was more , I ween , then he owed thee : ) and in Gods name make thy best of it ( Spartam quam nactus es , hanc orna . ) But do not desire that inordinately , which thou canst not compass honestly , and which ( if dishonestly gotten ) thou shouldest have little joy of , when thou hadst it . Say thy lot be not all out as thou couldest wish ( indeed what mans almost is so ? ) yet take comfort in it onward , till better come . Better may come , when God seeth thee fit for better : but fit thou art not , so long as thou art not contented with what thou hast .

30. Lastly for the Consequents , or remoter effects of the Desire . Desire looketh ever at the end , carrying the minde and thoughts thither with some eagerness : and therefore stirreth endeavour in the use of such means as are likely to bring men to the desired end the soonest , and so putteth them upon action . Whence commonly such as the desire is , such is the endeavour also : and that , both for Quantity and Quality . According to the strength of the Desire is the bent also of the endeavour : and according as the Desire is qualified , ( Morally qualified I mean , that is , either good or bad ; ) the endeavour also is conditioned much what like it . If then I can so bound my desire of something which another hath , as to resolve and hold , not at any hand to attempt the obtaining thereof by any other then by fair and warrantable and conscionable means : 1 Sam. 24.4 . & 26.8 . my desir● is also thus far a regular and lawful desire . So David , though he could not but desire the accomplishment of Gods gracious promise of advancing him to the Kingdom , which was not his yet ( otherwise then in Gods designation ) but anothers : yet when he was urged by his followers , 1 Sam. 24.6 . & 26.11 . to lay hold of a faire opportunity , which ( as they thought ) God had put into his hand for the effecting thereof : his soule did so much abhor the very mention of such a fact , that at two several times , he would not so much as take the advise into the least deliberation , but rejected it with an Absit too . Shall I lay these hands upon the Lords anointed ? God forbid . No saith he , I will not do it for a kingdom . Such wicked facts I leave for wicked men to act . God can and will I know in his due time make good his own promise without my sin . I shall be content to wait his leisure , and to remain in the sad condition I now am in , till it shall please him to bring me out of it , rather then clog my conscience with the guilt of such a horrid crime . 1 Sam. 24.13 .

31. But if my desire shall prompt to that resolution so common in the world , ( rem si possis , rectè ; si non , quocunque modo rem , ) I would rather have it fairely if it might be ; Hor. 1. Ep. 1. but if it will not come so , yet would I have it howsoever : my desire becometh an unjust and inordinate desire . Such was Ahabs still : his example , you see , furnisheth us at every turne . He must have the Vineyard : ey , that he must . Cujus si dominus pretio non vincitur ullo . &c If money will fetch it , Naboth shall have his own asking : Juven. sat. 14. But if that will not do the deed , something else must . Letters shall be written , Witnesses suborned , Iudges awed , justice perverted , and an innocent person ( if the situation of his vineyard had not made him guilty ) in a goodly formall pageant of a legal proceeding with much base hypocrisie , and in a most undue unworthy manner accused , condemned , executed . Quid non mortalia pectora cogis ? Stand amased , and consider , what a mass of sin and mischief , the least indulgence to a vicious inordinate desire may lead you to at the last , more then perhaps you could at the first suspect your self capable to fall into .

32. What should I say then , Brethren ? Even what our Lord hath said before me , Take heed and beware of Covetousness . Look upon all a a Inde ferè scelerum causae : nec plura-quàm saeva cupido Immodici census . Juven. sat. 14. the frauds that are practised every where among the sons of men ; take a survey of all the oppressions , the greater and lesser oppressions , that are done under the sun : you shall finde the most of them to owe both their first birth and after-growth to this cursed root of Covetousness . Extortion , Bribery , Flattery , Calumny , Perjury , Simony , Sacriledge , Unjust Wars and Suits : do they not all come from hence ? 1 Tim. 6.10 . False Weights and measures in the markets ; false lights and wares in the shops , false pleas and oaths in the Courts ; enhaunsing of fees , trucking for expedition , racking of rents , cracking of banckrupts , depopulating of townes , projecting of Monopolies , and God knoweth how many more , ( my breath would faile me , and the time , but to name them , ) are they not all from hence ? And doth not the rifenes of them abroad in the world , unanswerably convince the men of this generation , of much injustice and uncharitableness , in coveting other mens goods , and not being content with their own .

33. Upon this first point I have stood the longer , being the principal of the three , and the foundation of the other two . That now setled , we shall be like to come off with quicker dispatch in the rest . The Object of contentment , as it is limited in respect of the Person ; It must be a mans own estate , ( of which hitherto : ) so is it limited in respect of the Time ; It must be a mans present Estate , ( of which next . ) The Text hath not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the preter . In what state I have been ; nor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the future , In what state I shall be : but in the present , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In whatsoever state I am . Look what God ( who is Lord of all , and dispenseth to every man severally as he will ) disposeth upon him for the persent ; although perhaps far short of what he may have had in some times heretofore , or of what he may probably have in possibilities and reversions hereafter : he that hath a contented mind doth not afflict himself , either with pensive thoughts , at the remembrance of what he hath been ; or with suspenceful thoughts , in forecasting both his hopes and fears what he may be : But he giveth himself up to the Lords present disposal , Heb. 13.5 . and resteth satisfied with the portion that is before him . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith the Apostle expresly , Heb. 13. being content a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Isocrat . orat . de pace . with the present things : and elsewhere , Having food and rayment ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the present tense stil ) let us be therewith content . 1 Tim. 6.8 .

34. Grant but the former part , already made good , That we are to be content with our own ; and this will follow of it self , That we are to be content with the present : because nothing can be truly said to be our own but the present . What is past and gone , perhaps it was ours ; but we cannot say , It is ours , now : and what is future and to come , perhaps it may be ours , ( and perhaps it may not too ; ) but we cannot say , It is ours yet . Panem nostrum quotidianum , our daily bread ; or ( as some translate it ) hodiernum , our this days bread : so we are taught to stile it , when we beg it . Nostrum and Hodiernum may be well put together : for it is only this days bread that is our bread . Anothers dayes bread may be another mans bread for ought we know . Horat. 2. sat. 2. Nam propriae telluris herum natura nec illum , Nec me , nec quenquam fecit — All these things pass to and fro in the world from one hand to another , and so to another , and another : ever and anon , upon some casualty or other , many times a a — tanquam Sit proprium cuiquam , puncto quod mobilis horae Permutet dominos , & cedat in altera jura . Horat. 2. Epist. 2. in a moment , shifting MASTERS ; and seldome stay long in a place . When one would thinke we had them fast : either they take them wings , and flie away , and leave us behinde ; or our thred is cut , and we drop away , and leave them behind . And how sodainly this may be done , who knoweth ? Perhaps before to morrow , ( s●ulte , hac nocte : ) and then what was ours goeth another way , who knoweth whither ? Perhaps to a m●re stronger ( cujus erunt ? Prov. 23.5 . Luke 12.20 . ) Thou fool , this night thy soul shall be required of thee : then whose shall these things be , thou now callest thine ? Nothing is certainly ours , but the present : and of that we have no farther certainty then the present . So that unless we can frame our minds to be content with the present , we shall never be able to find any certainty whereon to rest .

35. Add hereunto secondly , that all sollicitous looking forward and beyond the present , doth ipso facto and of it self take off so much from our content . It raiseth up many foggie mists of hopes and fears and other perturbations , that disquiet the mind wonderfully , and torture it with suspencefulness and anxiety . Spemque metumque inter dubij . Whilest men , through the desire of having , hang in suspense betwixt the hope of getting and the fear of missing ; they cannot chuse but pierce themselves through with many sorrows , 1 Tim. 6.10 . and create themselves much unrest . Laetus in praesens animus quod ultra est Oderit curare : And again , Hor. 2. Carm ▪ 16. — 3. Carm. 8. Dona praesentis cape laetus horae , & Linque futura . These and sundry other like passages we meet with in the Poets , together with those phrases so usuall with them , " a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Anthol . 2. Epigr 47. — Ille potens sui , Laetus● vivet , cui licet In diem dixisse vixi . Horat. 3 od . 29. In diem vivere &c. — would be good meditations for us : if we should understand them in that Christian sence whereto we now apply them , and which the words themselves will bear ; and not in the Epicures sence , wherein for the most part they that used them meant them . But I rather give it you in our Saviours words ; Take therefore no thought for the morrow , for the morrow shall take thought for the things of it self : sufficient unto the day is the evil thereof . Mat 6.34 . Matth. 6.

36. A third consideration there is , nothing less available then either of the former , but rather much more , to them that can lay hold of it ( for it is above the reach of Poets and Philosophers , and beyond the ken even of professed Christians that want the eye of Faith ) to frame us to contentment with the present : arising from the contemplation of the infinite love of our gracious Lord God joyntly with his infinite wisdome . By these as many as are truly the children of God ( by faith , and not titulo tenùs only ) are assured of this most certain truth , that whatsoever their heavenly Father in his wisdome seeth best for them , that evermore in his love he provideth for them : From which Principle every man that truly feareth God , and hath fixeth his hope there , may draw this infallible conclusion demonstratively and by the Laws of good discourse , ( per viam regressus ) This my good God hath presently ordered for me : and therefore it must needs be he saw it presently best for me . Thus may we sugere mel de petrâ ; gather grapes of thornes , and figs of thistles , and satisfie our selves with the honey of comfort out of the stony rock of barrenness and adversity .

37. Where are they then , that will tell you , On the one side what jolly men they have been : But miserum est fuisse . Having been born and bred to better fortunes , their spirits are too great to stoop to so low a condition as now they are in . If it were with them , as in some former times , no men should lead more contented lives then they should do . Or that will tell you on the other side , what jolly men they shall be : when such fortunes as they have in chase or in expectation shall fall into their hands , they doubt not , but they shall live as contentedly as the best . Little do the one sort , or the other , know the falsness of their own unthankful and rebellious hearts . If with discontent they repine at what they are ; I shall doubt they were never truly content with what they were and I shall fear ( unless God change their hearts ) that they will never be well content with what they shall be . He that is indeed content when the Lord giveth , can be content also when the Lord taketh away ; and with Iob bless the holy name of God for both . Job . 1.21 . He had a minde contented in as good ( though perhaps not in so high a ) measure , when he sat upon the dung-hill scraping himself with a potsheard , in the midst of his incompassionate friends ; as he had when he sate in the gate judging the people in the midst of the Princes and Elders of the Land .

38. It were certainly therefore best for us , to frame our minds now the best we can to our present estate , be it better or worse : that whether it shall be better or worse with us hereafter , we may the better frame our mindes to it then also . We should all do in this case , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato . Num. 9.15 . &c. following the Lord which way soever he leadeth us , as the Israelites followed the guidance of the cloudy-fiery-pillar : When it went , they went ; when it stood , they stood : and look which way it went , to the North or to the South , the same way they took : and whether it moved swiftly or slowly , they also framed their pace accordingly . We in like sort to frame our selves and wills to a holy submission , to whatsoever the present good pleasure of his will and providence shall share out for us .

39. Which yet let no man so desperately mis-understand , as to please himself hereupon in his own sloth and supinity , with Solomons sluggard , ( whom that wise man censureth as a foole for it ) who foldeth his hands together ; and letteth the world wag as it will , without any care at all what shall become of him and his another day . Eccl. 4.5 . — 6. And yet , as if he were the only wise man ( Sapientum octavus , wiser then seven men that can render a reason ) he speaketh sentences , ( but it is like a parable in a fools mouth , Prov. 26.16 . — 7. a speech full of reason in it self , but by him witlesly applyed , ) and telleth you ▪ that Better is a handfull with quietness , then both the hands full with travel and vexation of spirit . Would you not think him the most contented soule that lives ? But there is no such matter . He is as desiring and as having , as the most covetous wretch that never ceaseth toyling and moyling to get more : if he might but have it and never sweat for it .

40. Nor yet Secondly so , as to pass censure upon his brethren ▪ as if it were nothing but Covetousness or Ambition , when he shall observe any of them by his providence , industry , and good endeavours in a faire and honest course to lay a foundation for their future better fortunes : as the currish Philosopher snarled at his fellow , Si pranderet olus sapienter , regibus uti Nollet Aristippus — Hor. 1. epi. 17. For so long as the wayes we goe are just and straight , and the care we take moderate , and neither the things we look after unmeet for us , nor the event of our endeavours improbable ; if withall the mindes we bear be tempered with such an evenness , as to expect the issue with patience , and neither be puft up beyond measure with the good success of our affairs , nor cast down beyond measure if they hap to miscarry : it hindereth not but we may at once both be well a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eurip. in Jon. act. 2. contented with the present , and yet industriously provident for the future . The same Poet hath meetly well expressed it there , speaking again of the same person , Omnis Aristippum decuit color , & status , & res . Tentantem majora , fere praesentibus aequum . It is a point of wisdom , not a fruit of discontent , when God openeth to a man a faire opportunity of advancing his estate to an higher or fuller condition then now he is in : to embrace the opportunity , and to use all meet diligence in the pursuit , for the obtaining of his lawfull desires . Rather it is a fruit either of Pride , or Sloath , or both , to neglect it : though upon the pretence of being content with the present .

41 , Pass we now on from this Second , to the Third and last point observed concerning the Object of true Contentment : which was the indifferency of it , as it standeth in the Text , for the kinde , quantity , quality , and every other respect ( except the before excepted ) altogether unlimited . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 indifferently . Be it high or low , rich or poor , base or honorable , easy or painful , prosperous or troublous ; all is a point : all that God sendeth is welcome . He that hath learned S. Pauls lesson , can make a shift with any estate , and rest satisfied therewithall . The Apostle a little enlargeth himself in the next verse : shewing that in the change of outward things , his minde yet continued unchanged , and was still the same under the greatest contrarieties of events . I know both how to be abased , and I know how to abound : every where and in all things I am instructed both to be full and to be hungry , both to abound and to suffer need . And elsewhere he saith of himself and his fellow-labourers in the Gospel , that in all things they had been carefull to approve themselves as the Ministers of God , 2 Cor. 6.4 , 7. &c. by the armour of righteousness on the right hand and on the left , by honour and dishonour , by evil report and good report , &c. As indeed it is a point of the same skill , to know how to abound and how to want : and equally hard to bear prosperity without insolence , and adversity without impatience . The wise son of Agur was therefore equally afraid of both , when he prayed that God would neither give him excessive riches , Prov. 30.8 . nor extreme poverty ; As one that well knew there was great and equal danger in the one extreme as well as in the other ; if God should leave us to wrestle with the temptations that may arise from either of them by our own strength alone without the aydance of his grace . But he whose heart is established with grace , can sort his minde to any estate , and finde content in any . He can sleep , both securely in a palace , and thankfully in a cottage .

42. Reasons are : for I must hasten . First , Contentment cometh from the minde within , not from the things without . Non res praestat sed animus . Seneca . If the things themselves were enough to afford content , or breed discontent : then should all men that enjoy them alike , be alike contented therewith ; and all men that want them alike , be alike discontented thereat . Whereof daily experience sheweth the contrary . It is therefore from the different furniture of the minde , that men are differently affected both with plenty and want . Now the minde of a godly man being setled upon God by a holy dependance upon his providence : hence it is , that neither height nor depth , neither want nor abundance , neither things present , nor things to come , nor any worldly accident can drive him from that hold . He shall not be moved for ever , neither shall be daunted with any evil tidings : Psal. 112.6.7 . because his heart is fixed , and his trust is in the Lord . Psal. 112.

Si fractus illabatur orbis Hor. 3. Carm. 3. Impavidum ferient ruinae .

43. Secondly , such a vast disproportion there is between the reasonable soule of man , and the sublunary creatures ; that the appetite of that cannot be filled with any of these . Capacem Dei non implet nisi Deus . The soule being capable of a Communion with God by grace , and the fruition of him in glory , cannot be satisfied with any thing that is less then God ; nor therefore with any thing but God . At the last day , when the Saints shall enjoy fulness of glory in the presence of God , their souls shall be compleatly satiated with joy and happiness to their utmost capacity ( Satiabor cum apparuerit gloria , When I awake I shall be satisfied with thy likeness , Psal. 17.15 . Psal. 17. ) In the mean time they are satisfied with a kinde of fulness , according to the measure of their present capacitie : such a fulness as sufficeth for the sustaining of their souls with patience and comfort , ( Sufficit tibi gratia : Till that satiety of Glory come , 2 Cor. 12.9 . my Grace is sufficient for thee onward . ) Hence groweth another difference between the godly , and the worldly man . The one is content with nothing : because for want of Grace he hath not a sufficiency within , to quiet the desires of his soule , not to be satisfied with outward things . The other is content with any thing : because he hath a sufficiency of Grace within him , whereof ( so long as he persisteth in that state , and but by his own default , ) no creature in the world can deprive him .

44. Again thirdly , the encrease of outward things rather provoketh the appetites of the soule , then stilleth them : and by that means rather putteth a man further off from content , then he was before . — Et minus haec optat , qui non habet . Iuven. sat. 14. He that loveth silver , saith Solomon , shall not be satisfied with silver : nor he that loveth abundance with increase . Eccl. 5.10 . As a River the greater it groweth by receiving in little brooks , the wider and the deeper it weareth the channel : so all outward things , the more they encrease , the more they enlarge the desires , still to their own proportion . Was ever Voluptuous , or Ambitious , or Covetous , or Malicious man , so glutted either with pleasures , or preferments , or riches , or revenge , as not to desire more ? Only the godly mans hopes are not so nipt with the decay , nor his desires so extended upon the encrease of these outward things as to hinder his content . Because neither his hopes , nor desires are set upon the world , or the things of the world : but upon God , and his Christ , and his Spirit and his Promises .

45. First then ( to infer somewhat , briefly ) why shouldest thou that livest in a low and mean estate , envy him that hath a far greater : which yet is as far from giving him content , as thine would be if it were his . When riches encrease , they are increased that eate them : and what profit , Eccl. 5.11 . ( or pleasure either ) is there to the owner thereof , save the beholding them with his eyes ? All the advantage he hath is but this : that he can say , All this is mine . The Sun is as warme to thee , as to him : the aire as sweet . Thy fare , though not so costly , yet as savoury : thy body as healthy , thy minde as free , as his : thy sleep as soft , though upon a harder bed : thy rest as safe , though under a meaner roof . If there be any difference , here it is : That as his estate is greater ; so his charge is greater , and his cares greater , and his fears greater , and his troubles greater : and at the last great day , his reckoning shall be greater . Therefore envy him not .

46. Secondly , In this , as in most other things , most of us ( God help us ) make our selves a great deal of work more then needs , because we go the wrong way to work . For the bringing of our minds and our estates together , ( for that is in a manner the whole business : till they meet , there can be no true Contentment : ) we commonly begin at the wrong end , and so lose our labour . We strive to fit all things to our mindes : which ( so long as our desires are vast and boundless , ) is a tedious and bootless work . Horace . — Non si te ruperis . We may tug hard at it ; sweat till our hearts ake : but it will not be . Why do we not rather begin at the other end ? do that rather , which is not only possible , but ( the grace of God assisting ) easie also ? Seneca . in striving to fit our mindes to the things . Non augendae res , sed minuendae cupiditates : that is the way . To work our own Contentment , we should not labour so much a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plat. 7. de legib. to encrease our substance , ( that is a preposterous course ; ) as to moderate our desires : which is the right way , and the more feizible . Iacob did not propose to himself any great matters ; fat revenues , and large possessions : but only bread to eat , and rayment to put on , Gen. 28. No matter of what course grain : Gen. 28.20 . so it were but bread , to give nourishment , and maintain life . No matter for the stuff , or fashion : so it were but raiment ; to cover nakedness , and to keep off heat and cold . Neither doth St Paul speak of any choicer or costlier matter . Having food and raiment , saith he , let us be therewith content , 1 Tim. 6. He saith not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Tim. 6.8 . delicates ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , food : nor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ornaments ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , raiment , coverings . Any filling for the belly , any hilling for the back , would serve his turn .

47. Thirdly , since it is a point of the same skill to do both ; to want , and to abound : we should do well , whilest the Lord lendeth us peace and plenty , to exercise our selves duly in the Art of abounding ; that we be the better able to manage the Art of wanting , if ever it shall please him to put us to it . For therefore especially are we so much to seek , and so puzzled that we know not which way to turn us , when want or afflictions come upon us : because we will not keep within any reasonable compass , nor frame our selves to industrious , thrifty , and charitable courses , when we enjoy abundance . It is our extreme insolency and unthankfulness when we are full , that maketh our impatience and discontentedness break forth with the greater extremity , when the Lord beginneth to empty us . Quem res plus nimio delectavêre secundae , Horat. 1. Epist. 10. Mutatae quatient . As in a fever , he that burneth most in his hot sit , shaketh most in his cold : so no man beareth want with less patience , then he that beareth plenty with least moderation . If we would once perfectly learn to abound , and not ryot : we should the sooner learn to want , and not repine .

48. But how am I on the sodain , whilest I am discoursing of the Nature , fallen upon some of the Rules of the Art of contentment ? And yet not besides the Text neither : the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 containeth that too . Yet because to lay down the grounds and method of that Art , and to do it to purpose , another hours work would be but little enough : I shall therefore forbear to proceed any further at this time . Now to God the Father , God the Son , and God the Holy Ghost , &c.

AD AULAM. Sermon VI. OTELANDS , JULY 1637. Philip. 4.11 .

— for I have learned in whatsoever state I am , therewith to be content .

1. TO omit what was observed from the Apostles Protestation in those first words of the verse , [ Not that I speak in respect of want : ] from these words in the later part of the verse we have proposed formerly to speak of two things concerning Christian Contentment : first of the Nature of it , and wherein it consisteth ; and then of the Art of it , and how it may be attained . The Nature of it hath been not long since somewhat opened , according to the intimations given in the Text , in three particulars . Wherein was shewen , that that man only liveth truly contented , that can suffice himself first , with his own estate ; secondly , with the present estate ; thirdly , ( being his own and the present , ) with any estate [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — in whatsoever state I am , therewith to be content . ] I am now by the laws of good order , and the tye of a former promise , to proceed to the like discovery of the Art of Contentment : by occasion of this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . [ I heve learned , in whatsoever estate I am to be therewith content . ]

2. Saint Paul was not framed unto it by the common instinct of nature : neither had he hammered it out by his own industry , or by any wise improvement of nature from the precepts of Philosophy and Morality : nor did it spring from the abundance of outward things , as either an effect , or an appurtenance thereof . It was the Lord alone , that had wrought it in his heart by his saving and sanctifying Spirit , and trained him up thereunto in the school of experience and of afflictions . The Sum is , that True contentedness of minde is a point of high and holy learning ; whereunto no man can attain ; unless it be taught him from above . What the Apostle saith of Faith , is true also generally of every other Grace ; and of this in particular , Eph. 2.8 . as an especial and infallible effect of Faith : [ Not of your selves , it is the gift of God . ] And of this in particular the Preacher so affirmeth in Eccles. 5. [ Every man also , to whom God hath given riches and wealth , Eccles. 5.19 . and hath given him power to eat thereof , and to take his portion , and to rejoyce in his labour , this is the gift of God . ]

3. Neither is it a common gift , like that of the rain and Sun , the comfort whereof are indifferently afforded to good and bad , to the thankless as well as the thankful : Matth. 5.46 . Luke 6.35 . but it is a special favour which God vouchsafeth to none , but to those that are his special favourites , his beloved ones ; [ — he giveth his beloved sleep . Psal. 127. whiles others rise up early and go to bed late , Psal. 127.3 . and eat the bread of sorrows ; restlesly wearing out their bodies with toyle , and their minds with care : they lay them down in peace , and their minds are at rest ; They sleep . But it is the Lord only that maketh their rest so soft and safe : he giveth them sleep . And the bestowing of such a gift is an argument of his special love towards them that partake it ; He giveth his beloved sleep . It is indeed Gods good blessing , if he give to any man bare riches : but if he be pleased to second that common blessing with a farther blessing , and to give contentment withall ; then it is to be acknowledged a singular and most excellent blessing ; as Solomon saith , [ The blessing of the Lord , it maketh rich ; and he addeth no sorrow with it . Prov. 10.22 . Eccles. 2.26 . ] In Eccles. 2. the same Solomon telleth us , that contentment cometh from none but God , and is given to none but the godly : For , saith he , God giveth to a man that is good in his sight , ( and that is the godly only ) wisdom and knowledge , and joy . But as for the sinner , none of all this is given to him . What is his portion then ? even as it there followeth , [ But to the sinner he giveth travail to gather , and to heap up . ] The sinner possibly may gather as much together as the godly , or more ; and raise to himself more and greater heaps of worldly treasure : but when he hath done , he hath but his travel for his pains . He hath not wisdom and knowledge to understand the just valuation and the right use of that which he hath gathered together : he taketh no joy , he taketh no comfort in those heaps ; he findeth nothing in them but cares and disquietness , and vexation of spirit ; [ All his dayes are sorrows , and his travel grief , yea his heart taketh not rest in the night . — 23. ] It is not thefore without cause , that our Apostle so speaketh of contentment , as of the handmaid unto godliness ; [ But godliness with contentment is great gain . 1 Tim. 6. 1 Tim. 6.6 . ]

4. The truth whereof will yet farther appear unto us , if we shall consider of these two grounds : First , that in all other things there is an unsufficiency ; and Secondly , that there is a sufficiency in the grace of God to work Contentment . We cannot conceive any other things , besides the Grace of God , from which Contentment can be supposed to spring , but those three ; Nature , Morality , and Outward things . All which in the triall will appear to be altogether insufficient to work this effect . First Nature , ( as it is now corrupt , ) inclineth our hearts and affections strongly to the world : the inordinate love whereof , first breedeth , and then cherisheth our discontent . Whiles between the desire of having , and the feare of wanting , 1 Tim. 6.10 . we continually pierce our selves thorough with a thousand cares and sorrows . Our lusts are vast , as the sea ; and restless , as the sea : and , as the sea , will not be bounded but by an almighty power . The horseleach hath but two daughters ; Prov. 30.15 . but we have I know not how many craving lusts , no less importunately clamorous then they ▪ Till they be served , incessantly crying Give , Give , but much more unsatisfied then they ; for they will be filled in time , and when they are full they tumble off , and ther 's an end . Gen. 41.21 . But our lusts will never be satisfied : like Pharaohs thin kine , when they have eaten up all the fat ones , they are still as hungry and as whining as they were before . We are by nature infinitely covetous ; we never think our selves rich enough , but still wish more : and we are by nature infinitely timerous ; we never think our selves safe enough , but still feare want . Neither a a — nam qui cupiet , metuat quoque porro : Qui metuen● vivit , liber mihi non erit unquam . Hor. 1. Epist. 16. of both which alone , ( much less both together , ) can stand with true Contentment . This flower then groweth not in the garden of ( corrupt ) Nature , which is so rankly over-grown with so many , and such pestilent and noysome weeds .

5. But perhaps the soyle may be so improved by the culture of Philosophy , and the malignity of it so corrected by moral institution ; as that Contentment may grow and thrive in it . No : that will not do the deed neither . True it is , that there are to be found in the writings of heathen Orators , Poets , and Philosophers , many excellent and acute sentences and precepts tending this way : and very worthy to be taken notice of by us Christians , both to our wonder and shame . To our wonder , that they would espy so much light as they did , at so little a peep-hool : but to our shame withall , who enjoying the benefit of divine revelation , and living in the open sun-shine of the glorious Gospel of truth , have profited thereby in so small a proportion beyond them . But all their sentences and precepts , fall short of the mark : they could never reach that solid Contentment they levelled at . Horat. 1. Epist. 1. Sunt verba & voces , — as he said ; and he said truer then he was aware of : for they are but words indeed , empty of truth and reality . The shadow of contentment they might catch at : but when they came to grasp the substance , Nubem pro Iunone , they ever found themselves deluded . Gen. 19.11 . As the blinded Sodomites that beset Lots house , they fumbled about the door , perhaps sometimes stumbled at the threshold : but could not for their lives either finde or make themselves a way into the inner rooms . The greatest Contentments their speculations could perform unto them , Horat. de Arte. were but aegri somnia ; Not a calm and soft sleep , like that which our God giveth his beloved ones ; but as the slumbring dreams of a sick man ; very short , and those also interrupted with a medley of cross and confused fancies . Which possibly may be some small refreshing to them amid their long weary fits : but cannot well be called Rest. Now the very true reason , of this unsufficiency in whatsoever precepts of Morality unto true Contentment , is , because the topicks from whence they draw their perswasions are of too flat and low an elevation . As being taken from the dignity of man , from the baseness of outward things , from the mutability of fortune , from the shortness and uncertainty of life , and such like other considerations , as come within their own spear : Vseful indeed in their kind , but unable to bear such a pile and roof as they would build thereupon . But as for the true grounds of sound Contentment , which are the perswasions of the special providence of God over his children , as of a wise and Loving father , whereby he disposeth all things unto them for the best ; and a lively faith resting upon the rich and precious promises of God revealed in his holy word : they were things quite out of their element , and such as they were wholly ignorant of . And therefore no marvel if they were so far to seek in this high and holy learning .

6. But might there not in the third place be shaped , at least might there not be imagined , a fitness and competency of outward things , in such a mediocrity of proportion every way unto a mans hopes and desires ; as that contentment would arise from it of it self , and that the party could not chuse but rest satisfied therewithall ? Nothing less . For first , experience sheweth us , that contentment ariseth not from the things , but from the minde ; even by this , that discontents take both soonest and sorest of the greatest and wealthiest men . Which would not be , if greatness or wealth were the main things required to breed Contentment . Secondly , those men that could not frame their hearts to contentment , when they had less , will be as far from it , if ever they shall have more . For their desires , and the things , will still keep at a distance ; because as the things come on , so their desires come on too . As in a coach , though it hurry away never so fast , yet the hinder wheeles will still be behind the former , as much as they were before . And therefore our Apostle in the next verse maketh it a point of equall skill , and of like deep learning , to know how to be full , as well as how to be hungry ; and how to abound , as well as how to suffer need . Thirdly , it is impossible that Contentment should arise from the things ; because contentment supposeth a sufficiency ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 supposeth to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) whereas there is ever some deficiency or other in the things desired . What man had ever all things so sortable to his desires , but he could spy some thing or other wanting ? — tamen Curtae nescio quid semper abest rei . And many times , all he hath doth him not so much pleasure , Horat. 3. Od. 24. as the want of that one thing tortureth him . As all Hamans wealth , and honours , and favour with the King , and power in the Court , Ester . 5.13 . availed him nothing , for want of Mordecay's knee . And Ahab could not be merry , nor sleep , nor eat bread , 1 King . 21.4 . though he swaied the Scepter of a mighty Kingdom , for want of Naboths vineyard . Or if we could suppose contentment should arise from the things , yet fourthly it could have no stability nor certainty of continuance : because the things themselves are subject to casualties and vicissitudes . And the mind of a man that should repose upon such things , must needs a a Gaudium in materiâ convertibili , mutari necesse est , re mutatâ . Bernard . serm. 1. de diversis . rise and fall , ebb , and flow , just as the things themselves do . Which is contrary to the state of a true contented mind ; which still remaineth the same and unchanged , notwithstanding whatsoever changes and chances happen in these outward and mutable things .

7. We see now the unsufficiency of Nature , of Morality , of Outward things , to bring Contentment . It remaineth then , that it must spring from Religion , and from the Grace of God seated in the heart of every godly man : which casteth him into a new mould , and frameth the heart to a blessed calme within , whatsoever stormes are abroad , and without . And in this Grace there is no defect . As the Lord sometimes answered our Apostle , when he was importunate with him for that which he thought not fit at that time to grant ; sufficit tibi gratia , My grace is sufficient for thee . 2 Cor. 12.9 . He then that would attain to St Pauls learning , must repair to the same school , where St Paul got his learning , and he must apply himself to the same tutor that St Paul had . He must not languish in porticu , or in Lyceo ; at the feet of Plato or Seneca : but he must get him into the sanctuary of God , and there become 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he must be taught of God , and by the anointing of his holy spirit of grace ; which anointing teacheth us all things . 1 Joh. 2.27 . 1. Ioh. 2. All other masters are either Ignorant , or Envious , or Idle . Some things they are not able to teach us , though they would : some things they are not willing to teach us , though they might : but this Anointing is every way a most compleat tutour , Able , and loving and active : this anointing teacheth us all things , and amongst other things this Art of Contentation also .

8. Now as for the means , whereby the Lord traineth us up by his holy grace unto this learning : they are especially these three . First , by his spirit he worketh this perswasion in our hearts , that whatsoever he disposeth unto us at any time for the present , that is evermore the fittest and best for us at that time . He giveth us to see , that all things are guided and ordered by a most just and wise and powerful providence . And although it be not fit for us to be acquainted with the particular reasons of such his wise and gracious dispensations : yet we are assured in the general , that all things work together for the best to them that love God ; Rom. 8.28 . That he is a loving and careful father of his children , and will neither bring any thing upon them , nor keep back any thing from them , but for their good ; That he is a most skilfull and compassionate Physitian , such a one as at all times and perfectly understandeth the true state and temper of our hearts and affections , and accordingly ordereth us and dieteth us , as he seeth it most behoofefull for us ( in that present state ) for the preservation or recovery of our spiritual strength , or for the prevention of future maladies . And this perswasion is one speciall means , whereby the Lord teacheth us Contentment with whatsoever he sendeth .

9. Secondly , whereas there are in the word scattered every where , many gracious and precious promises , not only concerning the life to come , but also concerning this present life : the spirit of grace in the heart of the godly , teacheth them by faith to gather up all those scattered promises , and to apply them for their own comfort upon every needfull occasion . They heare by the outward preaching of the word , and are assured of the truth thereof by the inward teaching of the spirit , That God will never faile them nor forsake them ; Heb. 13.5 . Psal. 23.1 . &c. Psal. 33 . 18.-9 . That he is their shepheard and therefore they shall not want , but his goodness and mercy shall follow them all the dayes of their lives ; That his eyes is upon them that fear him , to deliver their souls from death , Psal. 84.11 . Psal. 34.11 . and to feed them in the time dearth ; That he will give grace and worship , and withhold no good thing from them that live a godly life ; That though the Lions ( the great and greedy oppressors of the world , ) may lack and suffer hunger , yet they which seek the Lord shall want no manner of thing that is good : and a thousand other such like promises they hear and beleeve . The assurance whereof is another special means , by which the Lord teacheth his children to repose themselves in a quiet content , without fear of want , or too much thoughtfulness for the future .

10. Thirdly , for our better learning , besides these lectures of his providence and promises , he doth also both appoint us exercises , and discipline us with his rod. By sending changes and afflictions in our bodies , in our names , in our friends , in our estates , in the success of our affairs , and many other wayes ; but alwayes for our profit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And this his wise teaching of us bringeth on our learning wonderfully . As for those , whose houses are safe from feare , Heb. 12.10 . Job . 21.9 . Jer. 48.11 . Prov. 1.32 . neither is the rod of God upon them ( as Iob speaketh ) that are never emptied nor powred from vessel to vessel : they settle upon their own dregs , and grow muddy and musty with long ease , and their prosperity befooleth them to their own destruction . When these come once to stirring , and trouble over-taketh them , ( as sooner or later they must look for it : ) then the grumbles and mud of their impatience and discontent beginneth to appear , and becometh unsavoury both to God and man . But as for those , whom the Lord hath taken into his own tuition and nurturing ; he will not suffer them either to wax wanton with too long ease , nor to be depressed with too heavy troubles : but by frequent a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazian. Carm. de vita sua . 2 Cor. 6.7 . &c. changes he exerciseth them and inureth them to all estates . As a good Captain traineth his souldiers , and putteth them out of one posture into another , that they may be expert in all : so the Lord of hosts traineth up his souldiers by the armour of righteousness on the right hand and on the left , by honour and dishonour , by evil report and good report , by health and sickness ; by sometimes raising new friends , and sometimes taking away the old ; by sometimes suffering their enemies to get the upper hand , and sometimes bringing them under again ; by sometimes giving success to their affairs even beyond their expectation , and sometimes dashing their hopes when they were almost come to full ripeness . He turneth them this way and that way and every way , till they know all their postures , and can readily cast themselves into any form that he shall appoint . They are often abased , and often exalted ; now full , and anon hungry : one while they abound , and they suffer need another while . Till with our Apostle they know both how to be abased , and how to abound : Till every where and in all things they be instructed both to be full , and to be hungry , Vers. 12. both to abound , and to suffer need : Till they can ( at least in some weak , yet comfortable measure ) do all things through Christ that strengtheneth them . — 13. These b b Meditationes militares . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . exercises are indeed the most unpleasing part of this holy learning , especially to a yong novice in the school of Christ ; ( the Apostle saith truly of it , Heb. 12.11 . Heb. 12. that for the present it is not joyous , but grievous . ) But yet it is a very necessary part of the learning , and marvelously profitable after a time : for ( as it there also followeth ) Nevertheless afterwards it yieldeth the quiet and peaceable fruit of righteousnesse c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unto them which are exercised thereby .

11. We have hitherto seen the point opened and proved , that true Christian contentment springeth not first from Nature , nor secondly from Morality , nor thirdly from Outward things : but is taught only by God himself . Who first perswadeth the hearts of his children , out of the acknowledgement of his fatherly providence , that that estate is ever presently best for them which they have for the present : and assureth them secondly , by faith in his temporal promises , that they shall never want any thing that may be good for them for the time to come ; and thirdly , exerciseth and inureth them , by frequent enterchanging of prosperity and adversity , and sanctifying both estates unto them , both to glorifie him , and to satisfie themselves by , and with either . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here , and in the next verse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I have learned , and have been thereunto instructed , and as it were initiated into it as into an art or mystery ; in whatsoever state I am , therewithall to be content . Now for the Vses and Inferences hence .

12. First , S. Pauls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here notably discovereth , both the vanity of those men , who boast as if they had minds richly content , when as yet they never knew what grace and godliness meant : and withall the folly of those men , that seek for , or promise to themselves contentment , but seek for it other where then where alone it is to be found , that is to say in the school of Christ , and of his holy Spirit . In all learnings it is a point of special consequence to get a good Master . He hath half done his work , that hath made a happy choyce that way . And the more needfull the learning is , the greater care would be had in the choyce . Here is a piece of excellent learning every man will confess . Why should any of us then trifle away our time to no purpose , and put our selves to a great deal of fruitless pains , to learn contentment from those that cannot teach it . Yet such is the folly of most of us : we seldome look farther then our selves , seldome higher then these sublunary things for this learning . It is one of our Vanities , that we love to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and we glory not a little in that knowledge , which we have hammered out by our own industry without a teacher . But that which we use to say in other learnings , is indeed most true in this ; a a Qui sibi magistrum se constituit , stulto se discipulum subdit . Bern. Epist. 87. He that scorneth to be taught by any but himself , shall be sure to have a fool to his Tutor . Cato , and Seneca , and other the wisest and learnedst among Philosophers , ever shrunk when they came to the triall : and by their timerousness and discontentedness sufficiently discovered the un-usefulness ( or at least the unsufficiency ) of their best precepts , to effect that blessed tranquillity of minde which they promised . Professing themselves ( in their speculations ) to be wise , ( in their practise ) they became fools ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and were confounded in the vanity of their own imaginations . Rom. 1.22 . It was a vain brag of him that said it , Hoc satis est orare Iovem , qui donat & aufert , Det vitam , det opes : animum mî aequum ipse parabo . Horat. 1. Epist. 18. He would pray to Iupiter to give him health , and to give him wealth : but as for Contentment , he would never put him to trouble for that . If he might have health and wealth , he doubted not but he could carve out his own contentment well enough without any of Iupiters help . Little did he know the cursed corruption of his own heart : and that he stood rather in more need of God for this then for those other things . A far wiser man then he hath told us from his own experience and observation , and that not in one or two or a few particulars , but he saith , it is a common evil among men ; A man to whom God hath given riches , wealth and honour , so that he wanteth nothing for his soul of all that he desireth , yet giveth him not power to eat thereof , Eccles. 6.1 , 2. But admit his brag had been as true , as it was vaine ; and that he could indeed have wrought his own contentment , if Iupiter should give him the things he required : yet still he had come far short of St Pauls learning in the Text. For even by his own confession , he could not raise himself a contentment out of nothing . He must have wealth and health to work upon , or else he could do nothing . He had not yet attained to that high pitch of learning , as in whatsoever state he should be to be therewith content . Which yet every poor simple Christian , that truly feareth God , hath in some measure attained unto : who can find contentment also in sickness and in poverty , if the Lord be pleased to send them , as well as in health and plenty ; and bless his Name for both in the words of holy Iob , ( The Lord hath given , the Lord hath taken ; blessed be the name of the Lord . Job 21. )

13. Secondly , since Contentment is a point of learning as we see , and we know also where it is to be learned , or not at all : it were well we would all of us be perswaded in the next place to be willing to learn it . St Paul had never had it , if he had never learn'd it : and you see what use he had of it , and how mightily it did bestead him the whole course of his life , after he had learn'd it . And the more to quicken you hereunto , take into your consideration amongst other these inducements . Consider first , the excellency and difficulty of this learning . Most scholars will not satisfie themselves with the knowledg of ordinary and obvious things , but are desirous to learn things that are beyond the reach of the vulgar . Lo now , here is a lesson worthy the ambition of every disciple in the school of Jesus Christ : such a lesson as none of the Princes or Philosophers of the world , by all their power or wisdom , could ever attain unto . But that the difficulty discourage you not , Consider secondly , that ( as we use to say , so indeed ) there is nothing hard to a willing minde . a a Isocrat . ad Demon. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , you know . But here is the misery of it , that as boys love play , so we love the world : and this maketh us , as that doth them , trewants in our learning . And so we are long about a little , because we cannot abide to ply it . But if we would once set our selves to this spiritual learning with all our might , and buckle close to it , certainly we should in short time finde our selves to have profited in it wonderfully . Consider thirdly , Psal. 34.11 . 1 Sam. 3.9 . how willing our Master is to teach us ; ( Come ye children , I will teach you the fear of the Lord : ) and let that provoke in us the like willingness to learn ; ( Speak Lord , for thy servant heareth . ) Consider Fourthly , the usefulness of this learning . We desire all of us ( and good reason we have , ) to learn perfectly the mysteries of those trades and professions , which we intend to exercise as our particular Callings , because thereof we shall have continual use , in the whole course of our lives . This learning we now speak of , is a holy mystery ; ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is the Apostles word for it in the next verse : ) and it is a most useful and behoofeful and necessary mystery for us all in the whole practise of Christianity : there is indeed no good to be done in our Christian profession without it . See some benefits of it , and then judge if it be not worth the learning . It sweetneth all the bitterness of this present life . To labour and to be content with that a man hath is a sweet life , Sirac . 40.18 . saith the son of Sirac , in his 40th chapter . It keepeth the minde in a constant equal tranquillity amidst all the changes and chances of this mortall life . It maketh us rich in despite of the world : for what riches is like this , for a man to want nothing ? He may be without many things that others have , but he wanteth them not : even as the Angels in heaven , that have neither meat , nor drink , nor clothes , nor houses , nor lands , nor any of those bodily things , yet want none of them ; because they are well enough without them : And so the contented man , though having nothing , yet is in the self-sufficiency of his minde as if he possessed all things . 2 Cor. 6.10 . It giveth a wonderfull improvement unto the meanest of these outward things ; and by disesteeming them , setteth a better value upon them . For he that hath once well learned this Art , is able by his learning to make a dinner of green herbs as serviceable , as a stall-fed Oxe , and a little pulse and water as comfortable and savoury , Prov. 15.17 . Dan. 1.12 . &c. as all the delicacies in the kingdome of Babylon . How should the consideration of these things whet our desires and resolutions , not to suffer our eyes to sleep , till we had made some entrance into , and some fair proceedings in this so excellent and profitable a learning .

14. A needful Exhortation , may some say , for those that are yet to learn : but as for us , we have been long acquainted with it , and have as contented minds , as any man would desire . The happier men they , Jer. 17.9 . Rom. 12.3 . if it prove so : but the heart of man is very wicked and deceitful ; and it were good for us not to think well of our selves above what we ought to think . Sure I am that in all secular learnings the old saying is most true , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . There is no greater hinderance unto proficiency , than is an a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazi . Orat. 1. overweening conceit in any man of that learning he hath already . And not unlikely but in this spirituall learning also , that man that b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ibid. wanteth skill the most , may see his own want the least . That therefore we may deale soundly in the trial of our own hearts , and not deceive our selves herein upon false grounds , as we may soon do , and as too many do : it will be expedient in the third place to lay down some rules for the examination of our proficiency , if not rather for the conviction of our non-proficiency , in this kinde of learning .

15. And first , if a man have once attained to a good mediocrity in this Art , it will not suffer him to transgress the bounds of Iustice and Charity , for the getting of the things of this life . He knoweth very well , according to the Principles he hath been taught : That a little with righteousness is better then great revenues of the ungodly ; Prov. 16.8 . — 10.2 . That the treasures of wickedness will do a man little profit in the evil day , nor yield him any comfort ; ( when he will most of all stand in need thereof , ) upon his death-bed ; — 20.21 . That though an inheritance may be gotten hastily at the beginning , yet the end thereof shall not be blessed ; And that bread gotten by deceit , — 20 17. however it may be sweet in the mouth , will turne to gravel in the belly . Gen. 14.23 . Abraham would not take to himself of the spoyls of Sodom to the value of a shooe-latchet ; that it might never be said in after times , that the King of Sodom had made Abraham rich . So neither will any godly man , that hath learned the Art of Contentation , suffer a penny of the gain of Ungodliness to mingle with the rest of his estate ; that the Devil may not be able to upbraid him with it afterwards to his shame , as if he had contributed something towards the increasing thereof . Try thy self now by this first Rule , thou that boastest thy self so much of thy contented minde ; but shewest not thy self over-scrupulous , where gain is before thee . If thy resolutions have been or are , according to the common guise of the world , a a Hor. 1. Ep. 1. Vnde habeat quaerit nemo , sed oportet haber● . Juvenal . Sat. ●4 ex Enn●o . Quocunque modo rem , to gain and gather treasure , and to feather thy nest whether by right or wrong ; If thou hast adventured to encrease thy substance by bribery , or forgery , by usury and extortion , by sacrilegiously detaining or invading the Churches patrimony , by griping and wringing excessive fees from poor men , by delayes of justice , by racking of Rents to an unreasonable proportion , by false weights and measures , and lies , and oaths ; If thou canst dispense with thy conscience , so as to take advantage of thy neighbours poverty or simplicity , or to make advantage of thy own either power to oppress him , or cunning to circumvent him : be not too confident of thy learning in this Art . Injustice and Contentment cannot certainly stand together .

16. Neither secondly hath he attained to any good degree of knowledg herein ; whose thoughts are too intent upon , and whose desires too eager after , the things of earth : although he should not attempt the compassing thereof by any other then lawful means only . A greedy eye , and a craving heart , importunately a a — argenti sitis importuna , fames●● . Horat. 1. Epist. 18. hungring and thirsting after the Mammon of unrighteousness , ( whereas the hunger and thirst of a through-Christian should be after Christ and the righteousness of his kingdom ) is a certain symptome of a mind not truly contented . Mat. 5.6 . And so are those carking and disquieting cares likewise , which our Saviour so much condemneth Mat. 6. The Apostle therefore so speaketh of Covetousness and Contentment , as of things that stand in direct opposition to other : Heb. 13.5 . Let your conversation be without covetousness , saith he , and be content with such things as ye have , Heb. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a studious care to walk faithfully and diligently in the duties of our vocations ; and a moderate desire of bettering our estates by our providence in a fair way without the injuring of others : and are not lawful and expedient in themselves , but are also good signs of a contented mind , yea and good helps withall to the attainment of a farther degree of Contentment . But 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a desire that will not be confined within reasonable bounds ; and a sollicitous anxious care , whereby we create to our selves a great deal of vexation to very little purpose , with taking thought for the success of our affairs : are the rank weeds of an earthly minde , and evident signs of the want of true Contentment .

17. And so is also thirdly , that pinching and penurious humor ; which , because it is an evidence of a heart wretchedly set upon the world , we commonly call miserableness , and the persons so affected Misers . When a man cannot find in his heart to take part of that which God sendeth , for his own moderate comfort , and for the convenient sustenance of his family , and of those that belong to him , in some measure of proportion sutably both to his estate and rank . Servorum ventres modio castigat iniquo , Juvenal satyr. 14. Ipse quoque esuriens — For whereas the contented man , that which he hath not he wanteth not ; Avaro tàm deest . quod habet , quàm quod non habet . because he can live without it : this wretch on the contrary wanteth even that which he hath ; because he liveth beside it . He that is truly contented with what God hath lent him for his portion , can be also well content to use it as becometh him , and as his occasions require : because that which God intended it for , when he lent it him , was a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Anthol. 2.50 . the use not the bare possession . Not that the owner should behold it with his eyes , and then neither receive farther good from it , nor do farther good with it : but that it should be used and employed to the glory of the giver , Eccles 5 11. and the comfort of the receiver and others , with all thankfulnesse , and sobriety , and Charity .

18. And do we not also fourthly too often and too evidently bewray the discontentedness of our minds , by our murmuring and repining at the wayes of Gods providence in the dispensation of these outward things , when at any time they fall out cross to our desires or expectations . The Israelites of old were much to blame this way , and the Lord often plagued them for it : insomuch that the Apostle proposeth their punishment as a monitory example for all others to take warning by 1 Cor. 10. Neither murmure ye , 1 Cor. 10.10 . as some of them murmured ; and were destroyed of the destroyer . In Egypt , where they had meat enough , they murmured for want of liberty : and in the wilderness , where they had liberty enough , they murmured for want of meat . There , Exod. 1.14 . by reason of the hard bondage they were in under Pharaoh and his cruel officers , they would have exchanged their very lives ( had it been possible ) for a little Liberty . Here , when they wanted either bread , or water , or flesh , — 16.3 . and Numb. 11 5. they would have exchanged their liberty again for the Onions and Garlike and fleshpots of Egypt . Like wayward children , that are never well , full nor fasting , but always wrangling ; so were they . And as they were then , so have ever since been , and still are , the greatest part of mankind : and all for want of this holy learning . Whereas he that is well versed in this Art of Contentation , is ever like himself ; the same full and fasting : alwayes quiet , and alwayes thankful .

19. Ey and charitable too , in the dispensation of the temporals God hath bestowed upon him , for the comfortable reliefe of the poor distressed members of Jesus Christ : which is another good sign of a Contented mind . For what should make him sparing to them , who feareth no want for himself ? As the godly man is described in Psal. 112. His heart is fixed , and established , Psal. 112.7 , 8. and his trust is in the Lord : and thence it is that he is so cheerfully disposed to disperse abroad , and to give to the poor . — 9. Some boast of their Contentedness , as other some do of their Religiousness : and both upon much like slender grounds . They , because they live of their own , and do no man wrong : these , because they frequent the house of God , and the holy assemblies . Good things they are both , none doubteth ; and necessary appendices ( respectively ) of those two great vertues : for certainly that man cannot be , either truly Contented that doth not the one , or truly Religious that neglecteth the other . But yet , as certain it is , that no man hath either more Contentment , or more Religion , then he hath Charity . You then that would be thought either contented or religious ; now if ever shew the truth of your Contentation , and the power of your Religion , by the works of Mercy and Compassion . The times are hard , by the just judgment of God upon a thankless Nation : and thousands now are pinched with famine and want , who were able in some measure , and in their low condition , to sustain themselves heretofore . By this opportunity which he hath put into your hands , the Lord hath put you to the test and to the triall : and he now expecteth ( and so doth the world too ) that if you have either of those graces in you , which you pretend to , you should manifest the fruits of them , by refreshing the bowels of the needy . If now you draw back , and do not ( according to your abilities and the necessities of the times ) seriously and seasonably bring forth out of your treasures , and dispense out of your abundance , and that with more then ordinary liberality , somewhat for the succour of those that stand in extreme need : how dwelleth the love of God in you ? how dare you talk of Contentedness , or make semblance of Religion ? Pure Religion and undefiled before God and the Father is this ; to visit the fatherless and widdows in their afflictions , Jam 1.27 . and to keep ones self unspotted of the World . The same will serve as one good 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 among others , whereby to make trial of the truth of our Contentedness also .

20. Lastly , it is a good signe of Contentedness , when a man that hath any while enjoyed Gods blessings with comfort , can be content to part with them quietly and with patience , when the Lord calleth for them back again . The things we have , are not ( properly ) data , but commodata . When God lent us the use of them , he had no meaning to forgoe the property too : and therefore they are his goods still , and he may require them at our hands , or take them from us when he will , and dispose of them as he pleaseth . I will return , and take away my corn and my wine in the season thereof , and will recover my wooll and my flax . Osee. 2.9 . Osee 2. What we have , we hold of him as our creditor and : when he committed these things to our trust , they were not made over to us by covenant for any fixed term . Whensoever therefore he shall think good to call in his debts ; it is our part to return them : with patience shall I say ? ey and with thankfulness too , that he hath suffered us to enjoy them so long ; but without the least grudging or repining ( as too often we do ) that we may not hold them longer . Non contristor , quòd recepisti : ago gratias , quòd dedisti . Thus did Iob : when all was taken from him , he blessed the name of the Lord still ; and to his wife tempting him to impatience , gave a sharp , but withall a most reasonable and religious answer , Job . 1.21 . Thou speakest like a foolish woman : Shall we receive good things at the hand of God , and shall we not receive evil also ? — 2.10 . As who say , shall we make earnest suite to him when we would borrow ▪ and be offended with him , when we are called on to pay again ? We account him ( and so he is , ) an ill and unthankful debter , from whom the lender cannot ask his own , but he shall be like to lose a friend by it . Add yet how impatiently oftentimes do we take it at our Lords hand , when he requireth from us but some small part of that which he hath so freely , and so long lent us ?

21. Try thy self then , Brother , by these and the like signes : and accordingly judge what progress thou hast made , in this so high and useful a part of Christian learning . 1. If thou scornest to gain by any unlawfull or unworthy means ; 2. If thy desires and cares for the things of this life be regular and moderate ; 3. If thou canst finde in thy heart to take thy portion and to bestow thereof for thine own comfort . 4. And to dispense ( though but ) the superfluities for the charitable relief of thy poor neighbours ; 5. If thou canst want what thou desirest without murmuring , and lose what thou possessest without impatience : then mayest thou with some confidence say with our Apostle in the Text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I have learned in whatsoever state I am , therewith to be content . But if any one of these particular signes be wholy wanting in thee , thou art then but a truant in this learning : and it will concern thee to set so much the harder to it , and to apply thy self more seriously and diligently to this study hereafter , then hitherto thou hast done .

22. Wherein for the better guiding of those that are desirous of this learning ; either to make entrance thereinto , if they be yet altogether to learn , which may be the case of some of us ; or to proceed farther therein if they be already entred , as the best-skilled of us all had need to do : ( for so long as we are in the flesh , and live in the world , the lusts both of flesh and world will mingle with our best graces , and hinder them from growing to a fulness of perfection : ) I shall crave leave , towards the close of this discourse , to commend to the consideration and practise of all , whether novices or proficients in this Art of Contentation , some usefull Rules that may serve as so many helps for their better attaining to some reasonable abilities therein . The general means for the obtaining of this , as of every other particular grace , we all know are fervent Prayer , and the sincere love of God and goodness . Which because they are general , we will not now particularly insist upon : it shall suffice , without farther opening , barely to have mentioned them .

23. But for the more special means ; the first thing to be done is to labour for a true and lively Faith . For Faith is the very basis , the foundation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Heb. 11.1 . whereupon our hearts and all our hearts-content must rest : the whole frame of our contentment , rising higher or lower ; weaker or stronger , in proportion to that foundation . And this Faith , as to our present purpose , hath a double Object , ( as before was touched : ) to wit , the Goodness of God , and the Truth of God . His Goodness , in the dispensation of his special providence for the present : and his Truth , in the performance of his temporal promises for the future . First then , labour to have thy heart throughly perswaded of the goodness of God towards thee : That he is thy Father , and that whether he frown upon thee , or correct thee , or howsoever otherwise he seem to deal with thee , he still beareth a Fatherly affection towards thee ; That what he giveth thee he giveth in love , because he seeth it best for thee to have it ; and what he denieth thee , he denieth in love , because he seeth it best for thee to want it . A sick man in the extremity of his distemper , desireth some of those that are about him and sit at his bed-side , as they love him , to give him a draught of cold water to allay his thirst : but cannot obtain it from his dearest wife that lieth in his bosome , nor from his nearest friend that loveth him as his own soul. They consider , that if they should satisfie his desire , they should destroy his life : they will therefore rather urge him , and even compel him , to take what the Doctor hath prescribed , how unpleasant and distastful soever it may seem unto him . And then if pain and the impotency of his desire will but permit him the use of his reason ; he yieldeth to their perswasions : for then he considereth , that all this is done out of their love to him , and for his good , both when he is denied what he most desireth , and when he is pressed to take what he vehemently abhorreth . Perswade thy self in like sort of all the Lords dealings with thee . If at any time he do not answer thee in the desire of thy heart : conclude , there is either some unworthiness in thy person , or some inordinacy in thy desire , or some unfitness or unseasonableness in the thing desired ; something or other not right on thy part ; but be sure not to impute it to any defect of love in him .

24. And as thou art stedfastly to beliéve his goodness and love , in ordering all things in such sort as he doth for the present : so oughtest thou with like stedfastness to rest upon his truth and faithfulness for the making good of all those gracious promises that he hath made in his word concerning thy temporal provision and preservation for the future . Only understand those promises rightly , with their due conditions and limitations , and in that sense wherein he intended them , when he made them : and then never doubt the performance . For say in good sooth , art thou able to charge him with any breach of promise hitherto ? Hast thou ever found , that he hath dealt unfaithfully with thee ? or didst thou ever hear that he hath dealt unfaithfully with any other ? There is no want of Power in him , that he should not be as big as his word ; there it no want of love in him , that he should not be as good as his word . He is not as man that he should repent , or as the son of man , that he should call back his word . Numb. 23 9. There is no lightness or inconstancy in him , that there should he Yea and Nay in his promises ; but they are all Yea and Amen . 2 Cor. 1.19 , 20 Thy heart can tell thee , thou hast often broken vow and promise with him , and dealt unfaithfully in his covenant : but do not offer him that indignity , in addition to all thy other injuries , as to measure him by thy self , to judg of his dealings by thine , and to think him altogether such a one as thy self , so false , so fickle , so uncertain , Psal. 50.21 . as thou art . Far be all such thoughts from every one of us . Though we deny him ; 2 Tim. 2.12 , 13. yet he abideth faithful , and will not , cannot deny himself . We are fleeting and mutable , off and on , to day not the same we were yesterday , and to morrow perhaps like neither of the former dayes : yet ( Ego Deus & non mutor ) he continueth yesterday , to day , and the same for ever . Mal. 3.6 . Heb. 13.8 . Roll thy self then upon his providence , and repose thy self with assured confidence upon his promises : and Contentment will follow . Upon this base the Apostle hath bottomed Contentation , Heb. 13.5 . Heb. 13. — be content with such things as ye have : for he hath said , I will never leave thee , nor forsake thee .

25. The next thing we are to look after in this business , is Humilty , and Poverty of spirit . It is our pride most , that undoeth us : much of our discontent springeth from it . We think highly of our selves : thence our envy , fretting and pining away , when we see others , who we think deserve not much better then we do , to have yet much more then we have ; wealth , honour , power , ease , reputation , any thing . Pride and Beggery sort ill together ; even in our own judgments ; so hateful a thing is a proud beggar in the opinion of the world , that proverbs have grown from it . We think he better deserveth the stocks or the whip , then an almes , that beggeth at our doors , and yet taketh scornfully what is given him , if it be not of the best in the house . Can we hate this in others towards our selves , and yet be so blinded with pride and self-love , as not to discern the same hateful disposition in our selves towards our good God ? Extreamly beggerly we are . Annon mendicus , qui panem petis ? Job 1.21 . Are we not very beggars , that came naked into the world , 1 Tim. 6.7 . and must go naked out of it ? that brought nothing along with us at our coming , Mat. 6.11 . and it is certain we shall carry nothing away with us at our departure ? Are we not arrant beggars , that must beg , and that daily , for our daily bread ? And yet are we also extremely Proud : and take the almes , that God thinketh fit to bestow upon us , in great snuff , if it be not every way to our liking . Alas ! what could we look for , if God should give us but what we deserve ? Did we but well consider our own unworthiness ; it would enforce an acknowledgment from us , like that of Iacob , That we are far less then the least of his mercies , &c. Gen. 32.10 . We are not worthy so much as to gather up the crums under his table , as our dogs do under ours ; who far better deserve it at our hands , then we do at his . Our hands did not make them nor fashion them : yet they love us , and follow us , and guard our houses , and do us pleasures and services many other wayes . But we , although we are his creatures , and the workmanship of his hands , yet do nothing ( as of our selves ) but hate him , and dishonour him , and rebell against him , and by most unworthy provocations daily and minutely tempt his patience . And what good thing then can we deserve at his hands ? rather what evil thing do we not deserve , if he should render to us according as we deal with him : Why should we then be displeased with any of his dispensations ? Having deserved nothing , we may very well hold our selves content with any thing .

26. A Third help unto Contentation is , to set a just valuation upon the things we have . We commonly have our eye upon those things we desire , and set so great a price upon them ; that the over-valuing of what we have in chase and expectation , maketh us as much under-value what we have in present possession . An infirmity , to which the best of the faithful , ( the father of the faithful , not excepted , ) are subject . It was the speech of no worse a man then Abraham , O Lord saith he , what wilt thou give me , seeing I goe childless ? Gen. 15.2 . As if he had said , All this great encrease of cattle and abundance of treasure which thou hast given me , avail me nothing ; so long as I have never a childe to leave it to . It differeth not much you see , from the speech of discontented Haman , All this availeth me nothing , Est. 5.13 . so long as I see Mordecay &c. save that Abrahams speech proceeded from the weakness of his Faith at that time and under that temptation ; and Hamans from habitual infidelity , and a heart totally carnall . It is the admirable goodness of a gracious God , that he accepteth the faith of his poor servants be it never so small ; and passeth by the defects thereof ; be they never so great : Only it should be our care , not to flatter our selves so far , as to cherish those infirmities , or allow our selves therein ; but rather to strive against them with our utmost strength , that we may overcome the temptation . And that is best done , by casting our eye , as well upon what we have , and could not well be without ; as upon what we fain would have , but might want . The things the Lord hath already lent thee : consider how usefull they are to thee ; how beneficial ; how comfortable ; how ill thou couldst spare them ; how much worse thou shouldst be then now thou art without them ; how many men in the world that want what thou enjoyest , would be glad with all their hearts to exchange for it that which thou so much desirest . And let these considerations prevaile with thee , both to be thankful for what God hath been pleased already to give thee , and to be content to want what it is his pleasure yet to withhold from thee .

27. Another help for the same purpose fourthly is , to compare our selves and our estates rather with those that are below us , then with those that are above us . We love comparisons but too well , unless we could make better use of them . We run over all our neighbours in our thoughts : and when we have so done , we make our comparisons so untowardly , that there is no neighbour we have , but ( as we handle the matter ) we are the worse for him : We finde in him something or other , that serveth as fewel either to our Pride , or Vncharitableness , or other corrupt lust . We look at our poorer neighbour : and because we are richer then he , we cast a scornful eye upon him , and in the pride of our hearts despise him . We look at our richer neighbour : and because we are not so full as he , we cast an envious eye at him , and out of the uncharitableness of our hearts malice him . Thus unhappily do we misplace our thoughts , or mis-apply them ; and whatsoever the pr●mises are , draw wretched conclusions from them : as the spider is said to suck poison out of every flower . Whereas sanctified wisdom , if it might be heard , would rather teach us to make a holy advantage of such like comparisons , for the encrease of some precious graces in us ; and namely those two of Thankfulness and Contentedness : as the● Bee gathereth hony out of every weed . And the course is this . Observe thy present corruption what ever it be , when it beginneth to stirr within thee : and then make the comparison so , as may best serve to weaken the temptation arising from that lust . As for example . When thou findest thy self apt to magnifie and exalt thy self in thine own greatness , and puft up with the conceit of some excellency ( whether reall or but imaginary ) in thy self , to swell above thy meaner brethren : then look upwards , and thou shalt see perhaps hundreds above thee , that have somewhat that thou hast not . It may be , the comparing of thy self with them may help to allay the swelling , and reduce thee to a more sober and humble temper . But when on the other side , thou findest thy self apt to grudge at the prosperity of others , and to murmure at the scantness of thine own portion : then look downwards , and thou shalt see perhaps a a — neque se majori pauperiorium Turbae comparet : hunc atque hunc superare laboret . Hor. 1. Serm. 1. thousands below thee , that want something that thou hast . It may be , the comparing thy self with them , may help to silence all those repining thoughts and obmurmurations against the wise dispensations of Almighty God . For tell me , why should one or two richer neighbours be such a grievous eyesore to thee , to provoke thy discontent : rather then ten or twenty poorer ones a spurr to quicken thee to thankfulness ? If Reason by the instigation of corrupt nature can teach thee to argue thus , my house , my farme , my stock , my wbole condition is naught ; many a man hath better : why should not Reason heightened by Gods grace teach thee as well to argue thus , mine are good enough ; many a good man hath worse ?

28. Fifthly for the getting of Contentment , it would not a little avail us , to consider the unsufficiency of those things , the want whereof now discontenteth us , to give us content if we should obtain them . Not only for that reason , that as the things encrease , our desires also encrease with them ; ( which yet is most true , and of very important consideration too ; as Solomon saith , Eccles. 5.10 . ( He that loveth silver , shall not be satisfied with silver : ) but for a farther reason also , because with the best conveniences of this life , there are interwoven sundry inconveniences withall ; which for the most part , the eagerness of our desires will not suffer us to foresee whilest we have them in chase , but we shall be sure to finde them at length in the possession and use . Whilest we are in the pursuit of any thing , we think over and over how beneficial it may be to us , and we promise to our selves much good from : and our thoughts are so taken up with such meditations , that we consider it abstractedly from those discommodiousnesses and encombrances , which yet inseparably cleave thereunto . But when we have gotten what we so importunely desired , and think to enter upon the enjoyment ; we then begin to find those discommodiousnesses and encombrances which before we never thought of , as well as those services and advantages which we expected from it . Now if we could be so wise and provident before hand , as to forethink and forecast the inconveniencies as well as the usefulness of those things we seek after : it would certainly bring our desires to better moderation ; work in us a just dis-estimation of these earthly things which we usually overprize ; and make us the better contented , if we must go without them . O miserum pan●um ? as he said of his diadem . What a glorious lustre doth the Imperial Crown make , to dazle the eyes of the beholders , and to tempt ambition to wade even through a sea of bloud , and stretch it self beyond all the lines of justice and religion to get within the reach of it ? yet did a man but know what legions of fears and cares , like so many restless spirits , are incircled within that narrow round : he could not be excused from the extremity of madness , if he should much envy him that wore it ; much less if he should by villany or bloudshed aspire to it . When Damocles had a a — fulgentem gladium setâ equin● appensum . Cic. 5. Tusc. quaest. the sword hanging over his head in a twine-thread , he had little stomach to eat of those delicacies that stood before him upon the boord , which a little before he deemed b b — nègaret● , unquam quenquam beatiorem fuisse . — ibid. the greatest happiness the world could affoord . There is nothing under the Sun , but is full , not of vanity only , but also of vexation . Why then should we not be well content to be without that thing , ( if it be the Lords will we should want it : ) which we cannot have without much vanity , and some vexation withall .

29. In the sixth place a notable help to Contentment is Sobriety : under which name I comprehend both Frugality and Temperance . Frugality is of very serviceable use , partly to the acquiring , partly to the exercising , of every mans graces and vertues ; as Magnificence , Iustice , Liberality , Thankfulness , &c. and this of Contentation among the rest . Hardly can that man be , either truly thankful unto God , or much helpful to his friends , or do any great matters in the way of charity and to pious uses , or keep touch in his promises and pay every man his own , ( as every honest man should do ) nor live a contented life : that is not frugall . We all cry out against Covetousness ( and that justly ) as a base sin , the cause of many evils and mischiefs , and a main opposite to Contentment . But truly , if things be rightly considered , we shall find Prodigality to match it as in sundry other respects , so particularly for the opposition it hath to Contentedness . For Contentedness ( as the very name giveth it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a self-sufficiency ) consisteth in the mutual and relative sufficiency , of the things unto the mind , and of the minde unto the things . Where Covetousness reigneth in the heart , the mind is too narrow for the things : and where the estate is profusely wasted , the things must needs be too scant for the minde . So that a a — Ille sinistrorsum , hic dextrorsum abit : u●us utrique Error , sed variis illudit partibus . Horat. 2. satyr . 3. the disproportion is still the same , though it arise not from the same principle . As in many other things we may observe an unhappy coincidence of extremes : contrary causes , for different reasons , producing one and the same evil effect . b b — brumae penetrabile frigus adurit . Virgil. 1. Georg. Extreme cold parcheth the grass , as well as extreme heat : and lines drawn from the opposite parts of the circumference meet in the Center . Although the prodigal man therefore utterly disclaim Covetousness , and profess to hate it : yet doth he indeed by his wastfulness pull upon himself a necessity of being Covetous ; and transgresseth the Commandement which saith , Thou shalt not covet , as much as the most covetous wretch in the world doth . The difference is but this : the one coveteth , that he may have it , the other coveteth , that he may spend it ; as St Iames saith , He coveteth that he may consume it upon his lusts . He that will fare deliciously every day ; James 4.3 . or carry a great port in the world , and maintain a numerous family of idle and unnecessary dependants ; or adventure great summes in gaming or upon matches ; or bring up his children too highly ; or any other way stretch himself in his expences beyond the proportion of his revenues : it is impossible but he should desire means wherewithall to maintain the charges he must be at for the aforesaid ends . Which since his proper revenues ( according to our supposition ) will not reach to do : his wits are set on work how to compass supplies and to make it out , out of other mens estates . Hence he is driven to succour himself by frauds and oppressions , and all those other evils that spring from the root of covetousness . 1 Tim. 6.10 . And when these also fail ( as hold they cannot long ; ) there is then no remedy , but he must live the remainder of his dayes upon borrowing and shifting : whereby he casteth himself into debts and dangers , loseth his credit or liberty or both , and createth to him a world of discontents . He that would live a contented life , and bear a contented mind , it standeth him upon to be Frugal .

30. Temperance also is of right good use to the same end : that is to say , a moderate use at all times , and now and then a voluntary forbearance of , and abstinence from the Creatures , when we might lawfully use them . If we would sometimes deny our appetites in the use of meats , and drinks , and sleep , and sports , and other comforts and refreshments of this life ; and exercise our selves sometimes to fastings and watchings , and other hardnesses and austerities ( St Pauls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : 1 Cor. 9.27 . 1 Tim. 4.8 . ) we should be the better able sure to undergo them stoutly , and grudg and shrink less under them , if at any time hereafter by any accident or affliction we should be hard put to it . We should in all likelihood be the better content to want many things when we cannot have them : if we would now and then inure our selves , to be as if we wanted them , whilest we have them .

31. Lastly , ( for I may not enlarge ) that meditation , which was so frequent with the godly Fathers under both Testaments , ( and whereof the more sober sort among the heathens had some glimmering light , ) That we have here no abiding City , but seek one to come ; Heb. 13.14 . 1 Pet. 2.11 . That we are here but as strangers and pilgrimes in a forraign land , heaven being our home ; and that our continuance in this world , is but as the lodging of a traveler in an Inne for a night : this meditation I say , if followed home , would much further us in the present learning . The Apostle seemeth to make use of it for this very purpose , 1 Tim. 6. We brought nothing into this world , 1 Tim. 6.7 , 8. and it is certain we can carry nothing out : and thence inferreth in the very next words , Having food and raiment let us be therewith content . We forget our selves very much , when we fancy to our selves a kinde of perpetuity here , as if our houses should continue for ever , Psal. 49.11 . and our dwelling places should remain from one generation to another . We think it good being here ; here we would build us Tabernacles , set up our rest here . And that is it , that maketh us so greedy after the things that belong hither , and so sullen and discomposed when our endeavours in the pursuit of them prove successless . Whereas if we would rightly informe our selves , and seriously think of it , what the world is , and what our selves are ; the world but an Inne , and our selves but passengers : it would fashion us to more moderate desires , and better composed affections . In our Innes we would be glad to have wholsome diet , clean lodging , diligent attendamce , and all other things with convenience and to our liking . But yet we will be wary what we call for ; that we exceed not too much , lest the reckoning prove too sharp afterwards : and if such things as we are to make use of there , we finde not altogether as we would wish , we do not much trouble our selves at it , but pass it over ; chearing our selves with these thoughts , that our stay is but for a night ; We shall be able sure to make shift with mean accommodations , for one night ; we shall be at home ere it be long , where we can mend our selves , and have things more to our own hearts-content . Satiabor cum apparuerit gloria . The plenteousness of that house , when we shall arrive at our own home , will fully satiate our largest desires . In the mean time let the expectation of that fulness , and the approach of our departure out of this sorry Inne , sustain our soules with comfort against all the emptinesses of this world , and whatsoever we meet with in our passage through it , that is any way apt to breed us vexation or discontent : that we may learn with S. Paul in whatsoever estate we are , to be therewith content . God vouchsafe this to us all for his Dear Sons sake Jesus Christ &c.

AD AULAM. Sermon VII . GREENWICH , JULY 1638. Esay 52.3 .

For thus saith the Lord ; Ye have sold your selves for nought : and ye shall be Redeemed without Money .

1. THe Speaker is God : that is plain , ( For thus saith the Lord . ) And he speaketh to us : Not to the Iews only , ( as some perhaps might imagine , ) but to all mankinde ; And so to us , as well as them : if not in the Literal and immediate sense ( which to me seemeth so probable that I make little doubt of it , ) yet at leastwise ( which I finde not gain-said by any ) in the Anagogical , and Spiritual Sence . The speech it self presenteth to our view a Sale , and a Redemption : and under those Metaphors , representeth to our thoughts , Mans inexcusable baseness and Folly in the Sale ; Gods admirable power and goodness in the Redemption . The most wretched Sale that ever was ; all passed away , and nothing coming in : But the most blessed Redemption that ever was ; all fetch'd back again , and nothing laid out . A Sale , without any profit to us ; it got us nought : in the former part of the verse , ( You have sold your selves for nought ) . A Redemption without any charge to us ; it cost us nought : in the latter part , ( ye shall be redeemed without money . ) These are the two points we are to hold us to at this time : the Sale first , by Sin ; and then the Redemption by Christ .

2. You have sold your selves for nought . ] Words not many in our Translations ; But in the Original , ( as also in the Greek ) as few as can be to be a Number , but two : Yet do they fairly yield us these four Particulars . 1. The Act : and that is a Bargain of Sale , ( ye have sold ) 2. The Object of that Act ; the Commodity , or thing sold , and that is themselves , ( sold your selves . ) 3. The Consideration , or Price ; ( if you will allow that Name to a thing of no Price : ) and that is nothing , or as good as nothing , ( sold for nought . ) 4. The Agent , the Merchant or Salesman : and that is themselves too , ( Ye have sold your selves . ) To sell , and that themselves ; and that for nought ; and to do all this , themselves : of these in order .

3. The Act is first ; it is a Bargain of Sale : ( Ye have sold your selves . ) If we had but deposited our selves with Satan , being so perfidious as he is ; it had been hazard enough , and but too much . For even among Men , if the party that is trusted , have but the Conscience to deny the trust , and the face to forsweare it : he that trusteth him may soon come to lose all . But yet in point of right , and to common entendment , he that depositeth any thing in the hand of another , doth only commit it to his custody : both a a Rei depositae proprietas apud deponentem man●t . l. 17. F. depositi , vel contra . property and use still reserved to himself . 2. In a Demise a man parteth with more of his interest ; he transmitteth together with the possession , the use also or fruit of the thing letten or demised , so as the ususructuarius or tenant may during his Terme use it at his Pleasure , and ( so far as he is not limited by special Covenant ) make benefit of it to his own most advantage . But here is yet no Alienation : it is but jus utendi salvâ substantiâ . Still the Property remaineth where it was : and the Possession too after a time , and when the terme is expired , reverteth to the first owner . 3. A Mortgage indeed hath in it something of the Nature of an Alienation : in as much as it passeth over b b Alienatio est omnis actus , per quem dominium transfertur . Dominium , as well as Rem , and Usumfructum ; that is property , and ( as you would say ) Ownership , as well as Possession , Use , and Benefit . Yet not absolutely any of these ; but with a defeisance , and under a Condition performable by himself , so as the Mortgage is upon the point the proprietary still , if he will himself : because it is in his own power by performing the Condition to make a defeisance of his former act , and consequently to make the alienation void , and then he is in statu quo .

4. But in a Bargain of Sale there is a great deal more then in all these . There a a Venditio alienatio est re● suae , jurisque in eâ sui in alium translatio . Senec. 5. de benef . 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Suid. in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the Alienation is absolute , and the contract Peremptory . Wherein the Seller transferreth and maketh over to the Buyer , together with the Possession , use and profits , the very property also of the thing sold ; with all his right , title , claim , and interest therein for ever , without power of revocation , or any other reservation whatsoever . And this is our Case : this the fact , whereof we stand indited in the Text. What the Scripture chargeth upon Ahab for his particular , that he had sold himself to work wickedness : is ( though not in the same height of sence , yet ) in some degree , more or less chargeable upon all Man-kinde . 3 King . 21.25 . We have all sold our selves to Sin and Satan . Venundati sub peccato , saith St Paul ; and he seemeth to speak it of the better sort of Men too ( in the judgment of many good interpreters ) Rom. 7. And then how much more is it true of the rest ? that they are Carnall , Rom. 7.14 . sold under sinne .

5. The greater is our Misery , and the more our Presumption : which are the two Inferences hence . Our Misery first . For by selling ourselves over to sin and Satan , we have put our selves out of our own , into their Dominion : and ( during that state ) remain wholly to be disposed at their pleasure . They are now become our Lords ; and it is not for us to refuse any drudgery , be it never so toilsome or irksome , whereabout they shall list to employ us . How should it else be possible for men endowed with reason , some to melt themselves away in Luxury and Brutish sensuality , as the Voluptuous ; othersome to pine themselves lean with looking at the fatness of anothers portion , as the Envious ; othersome to run themselves out of breath , sometimes till they burst , in the pursuit either of shadows , as the Ambitious ; or of smoak , as the Popular or vain-glorious ; othersome , like those that in old time were damnati ad Metalla , to moyl perpetually in lading themselves with thick clay , whereof it could give them to think that ever they should have use , as the Covetous ? were it not that they are put upon such drudgeries , by their imperious Masters ; Sin , who raigneth like a tyrant in their mortall Bodies , and will have all his lust obeyed : Rom. 6.12 . and Satan who grown great by this new purchase ( for by it it is that he claimeth to be Prince of the world ) sitteth in the hearts of ungodly men , as in his Throne , and there commandeth like an Emperour : John 16.11 . and who may be so bold as to contradict , or but to say , Domine cur ita facis ? Acti agimus , is a true saying , in this sence howsoever . He must needs go , we say , whom the Devil driveth : and St Paul saith , Eph. 2.1 . he is the spirit that worketh in the children of disobedience . It is but an empty flourish then , that licentious men sometimes stand so much upon their liberty ; saying with them Iohn 8. we were alwayes free , and were never in bondage unto any ; or with them in Psalm 12. John 8.33 . Psalm 12.4 . Our lips are our own , who is Lord over us ? who is Lord over you , do you say ? No hard matter to tell you that : Even Satan . your lips and your tongues are his ; your hearts and your hands his ; your bodies , and your souls his ; all you have , all you are , wholy and entirely his . You have sold your selves to him , and Emptum cedit in jus emptoris . He hath bought you , and his you are , to have and to hold : he may now do what he will with you , ( if a a Non miror quod Diabolus istud potuit : sed quòd Deus permisit . Bern. Epist. 141. God suffer him ) and you must abide it . This being the case of us all by reason of Sin ( till we be restored by Grace , ) I need say no more to let us see , what misery we have pulled upon our selves by this Sale .

6. But there is another thing too in this Sale . besides our Misery meet for us to take knowledge of : and that is our high and intolerable Presumption , joyned with extreme injustice and unthankfulness . God made us to do him service : and his we are ; his Creatures , his Servants . Now then Quis tu ? What hast thou to do to judge , saith S. Paul : may not I say much more , what hast thou to do to sell anothers servant ? Rom. 14.4 . and that invito , nay inconsulto Domini ; without any Licence of Alienation from the chief Lord , nay without so much as ever asking his consent : If God were pleased to leave us at first in manu consilij , and to trust us so far as to commit the keeping of our selves to our selves : he had no meaning therein to turn us loose , neither to quit his own right to us and our services . Nay may we not with great reason think that he meant to oblige us so much the more unto himself , by making us his depositaries in a trust of that nature ? As if a King should commit to one of his meanest servants , the custody of some of his Royal houses or forts , he should by that very trust lay a new obligation upon him of fealty , over and above that common allegiance which he oweth him as a Subject . Now if such a servant , so entrusted by the King his Master , should then take upon him of his own head without his Masters privity , to contract with a stranger , perhaps a Rebel or Enemy , for the passing over the said house or fort into his hands : Who would not condemne such a person , for such an act , Of ingratitude , injustice , and presumption , in the highest degree ? Yet is our injustice , ingratitude , and presumption , by so much more infinitely heinous then his , in selling our selves from God our Lord and Master into the hands of Satan a Rebel , and an Enemy to God and all goodness : By how much the disparity is infinitely more betwixt the eternall God and the greatest of the sons of Men , then betwixt the highest Monarch in the world , and the lowest of his Subjects .

7. So much for the Act : the other particulars belong to it as circumstances thereof . To a Sale they say three things are required , Res , Precium , and Consensus : a Commodity to be sold , a Price to be pai'd , and consent of Parties . Here they are all . And whereas I told you in the beginning , that in this Sale was represented to us Mans inexcusable baseness and folly ; You shall now plainly see each particle thereof made good , in the three several Circumstances . In the Commodity our Baseness ; that we should sell away our very selves : in the Price our folly ; that we should do it for a thing of naught : in the Consent our inexcusableness in both ; that an act so base and foolish should yet be our own voluntary act and deed . And first for the Commodity . ( You have sold your selves . )

8. Lands , Houses , Cattel , and other like possessions made for mans use , are the proper subject matter of trade and commerce ; and so are fit to pass from man to man by Sales and other Contracts . But that Man a Creature of such excellency , stamped with the image of God , endowed with a reasonable soule , made capable of grace and Glory , should Prost●are in foro , become merchantable ware , and be chaffered in the markets and fayres : I suppose had bin a thing never heard of in the world to this houre ; had not the overflowings of pride , and Cruelty , and Covetousness , washed out of the hearts of Men , the very impressions both of Religion and Humanity . It is well , and we are to bless God , and under God to thank our Christian Religion and pious Governours for it ; that in these times and parts of the world , we scarce know what it meaneth . But that it was generally practis'd all the world over in some former ages , and is at this day in use among Turks and Pagans , to sell men : ancient Histories and modern relations will not suffer us to be ignorant . We have mention of such Sales even in Scripture , where we read of some that sold their own brother , as Iacobs sons did Ioseph ; and of one that sold his own Master , Gen. 37. ●8 . Matth. 26.15 . as the traitor Iudas did Christ . Basely and wretchedly both : Envy made them base ; and Covetousness him . Only in some cases of Necessity , as for the preservation of Life , or of liberty of Conscience , when other means fail , God permitted to his own people to sell themselves or Children into perpetual bondage ; and Moses from him gave Laws and Ordinances touching that Matter , Levit. 25.

9. But between the Sale in the Text , and all those other , there are two main differences : Both which do exceedingly aggravate our baseness . The first that no man could honestly sell another , nor would any man willingly sell himself , unless enforced thereunto by some urgent necessity . But what necessity I pray you , that we should sell our selves out of Gods and out of our own hands into the hands of Sin and Satan ? Were we not well enough before ? sull enough , and safe enough ? Was our Masters service so hard that it might not be abiden ? Might we not have lived ? Lived ? Yea and that happily , and freely , and plentifully , and that for ever in his service ? What was it then ? Even as it is with many fickle servants abroad in the world , that begin in a good service , cannot tell when they are well , but must be ever and anon flitting , though many times they change for the worse : so it was only our Pride and folly , and a fond conceit we had of bettering our condition thereby , that made us not only without any apparent necessity , but even against all good reason and duty , thus basely to desert our first service , and to sell our selves for bondslaves to Sin and Satan .

10. The other difference maketh the matter yet a great deal worse on our side . For in selling of slaves , for so much as bodily service was the thing chiefly looked after ; therefore as the body in respect of strength , health , age , and other abilities was deem'd more or less fit for service , the price was commonly proportioned thereafter . Hence by a customary speech among the Grecians , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Anthol. 1.12 . slaves were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , bodies ; and they that traded in that kinde b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. 1 Cor. ser. 40. v. Rad. Homer . 2. ver. quotid . 26. & Casaub. in Athen. 5.10 . Rev. 18.13 . Epiphan. in Ancorat . Plato . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as you would say merchants of bodies . And so the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is rendred Rev. 18. Mancipia or slaves . Epiphanius giveth us the reason of that use of the word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith he &c. because all the command that a man can exercise over his slaves , is terminated to the body , and cannot reach the soule . And the soule is the better part of man ; and that by so many degrees better , that in comparison thereof the body hath been scarce accounted a considerable part . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , could the Greek Philosopher say , and the Latin Orator . c c Cicer in Somn. Scip. Mens cujusque is est quisque . The soule is in effect the whole man ; d d — corpus quasi vas est , aut aliquod animi receptaculum Cic. 1. Tuscul. — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. Mat. 16.26 . in Math. ser. 34. Luke 9.25 . The body but the shell of him : the body but the casket , the soule the Jewel . It is observable , that whereas we read Matth. 16. ( What shall it profit a man , if he gain the whole world and lose his own soule ? ) in stead thereof we have it Luke . 9. thus , ( if he gain the whole world and lose himself ? ) So that every mans soule is himself ; and the body but e e — videt enim — appendicem animi esse corpus . Cicer. apud Nonnium in Appendix . an appurtenance of him . Yet such is our baseness , that we have thus trucked away our selves with the appurtenances ; that is , both our soules and our bodies . We detest Witches and Conjurers ( and that worthily ) as wicked and base People ; because we suppose them to have made either an express , or at leastwise an implicite contract with the Devill . Yet have our rebellions against God put us in the same predicament with them . Verily Rebellion is as witchcraft . 1 Sam. 15. Ours is so : since by it we have made a Contract with the Devil , and sold our selves to him , souls and all .

1 Sam. 15.23 . 11. Yet are base-minded people most an end covetous enough : they will hardly part with any thing , but they will know for what . Ecquid erit precij ? What will you give me ? is a ready Question in every mans mouth that offers to sell. Iosephs brethren , though they were desirous to be rid of him , Gen. 37.28 . Mat. 26.15 . Amos. 2.6 . yet would have somewhat for him : and Iudas would not be a Traitor for nought . They got twenty pieces of silver for their Brother , and he thirty for his Master . And those oppressors in Amos 2. that sold the needy for a pair of shooes , would be content with a small matter , so they might be on the taking hand . Esau had a very sorry recompence , Heb. 12.16 . a morsel of meat and a mess of broth , for his own birthright and his fathers blessing : yet that was something ( jus pro jure ) and something we say , hath some savour . But to let all go , and to get nothing for it , this is our singular folly : in the next Circumstance of the Price ( Ye have sold your selves for nought . )

12. A heavy charge , may some say ! but is there any truth in it ? or is there indeed any sence in it ? Examine that first . It is well known there can be no buying and selling without the intervention of a Price : a a Nulla emptio sine pretio esse potest . Justin. 3. instit. 24. Pactio precij is by the learned put into the definition , and therefore is conceiv'd to be of the essence of this kind of contract . b b

— 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Anthol. 4. cap. 12.

— 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Suid.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is the old formula for buying and selling . So that if there be no price paid or to be paid , nothing given or to be given in compensation or exchange for what is received ; it may be a Contract of some other species , but it can be no Sale . It seemeth then to be a meer implicat , a contradiction in adjecto , to say that a thing is sold , and yet for nothing .

13. But here we have a double help to salve it , in either of the Termes one . First , for the term of selling : True it is , in strict propriety of speech buying and selling cannot be without a price . But Divine , ( especially Prophetical ) expressions , are not ever tied to such strictness . We read therefore in the Scriptures , both of buying and selling , without a price ; Of buying without a price , ( come buy wine and milk without money and without silver , Esay 58. Esay 58.1 . ) And of selling without a price ; ( Thou sellest thy people for nought , and takest no money for them , Psalm 44. ) and likewise here in the Text. Nay more , Psalm 44.12 . that strictness of propriety is not alwayes observed in other Authors . a a Pratei . in lex . juris . Vendendi verbum ad omnem alienationem pertinet , saith a learned Civilian ; The word selling may be extended to every Contract , the effect whereof is an alienation . And if so , then should we have given away our selves gratis ( as it is said of some , Ephes. 4. that they have given themselves over to lasciviousness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is the word there : Eph. 4.19 . ) yet might we be said to have sold our selves in this construction ; that is , to have made over our selves to Satan by an absolute alienation : whereby whatsoever right and interest we had in our selves before ( were it more or less , were it any or none ) is now conveyed unto , and setled upon him .

14. Another help we have in the other Terme , for nought . For ( to say truth ) we do receive a price such as it is . He is content to allow us something ; he knoweth we would not else bargain . Perhaps some little profit , or pleasure , or ease , or honour , or applause , or revenge ; some small trifle or other : which being of very little worth or use , and so not to be taken for a valuable consideration , may therefore be called nought or nothing : not simply or absolutely nothing , but comparatively and respectively nothing . Even as in our common speech , when a man would express that he hath sold a thing much under worth , the forms are ordinary : I have even given it away ; I have parted with it for a song ; I have sold it for nothing . And this common usage of the phrase , as it well preserveth the sense , so doth it also ( that I may stop two gaps with one Bush , ) justifie the truth of this charge in my Text ( you have sold your selves for nought ) for between mere nothing , and as good as nothing , the difference is not great , in point of discretion .

15. Here then is our folly in this sale , that on the one side we shamefully a a — adeo nihil est cuique se vilius . Senec. Epist. 42. underprised what we were to part with , and on the other side extremely overvalued what we were to receive in exchange for it . Renowned is b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hom. Ili . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Glaucus for his folly in Homer , for changing armour with Diomedes with such palpable disadvantage , that Proverbs came of it . And we laugh't at the silliness of the poor Indians when the Portugals came first among them , for parting with a massy lump of Gold-ore for a three halfpenny knife . Yet is our folly far beyond theirs ; they had something , yea and in the same kinde too ; he brass , they iron for gold : that 's yet one metall for another , though there be great difference in the worth . But what sottishness possessed us , thus to barter away Coelum pro caeno ; Heaven for dung , Paradise for an apple , our selves for nothing .

16. But flesh and blood is ready to justifie it's own act , ( as ever they that are guiltiest of folly , are the shyest to own it ) and thus will argue it . If we have sold our selves to Satan ; Yet the advantage seemeth to be on our side . We are sure we have got something from him , say it be but small , a vanity , a toy ; yet such a toy as we are pleased withall . But he hath got a verier toy from us , a very nothing . For we have but sold our selves , and we are but men : and what is man , but like a thing of nought Psal. 144. Lay him in the ballance with vanity it self , Psalm . 144.4 . he will prove the verier vanity of the two ; — 62.9 . that will overweigh him . Psal. 62. If any man should chance to think better of himself , and take himself to be something , there is one will tell him that he mistaketh the matter , and deceiveth himself , Gal. 6.3 . Esay 40.17 . for he is nothing Gal. 6. Nay lesse then nothing saith our Prophet Esay 40. By all which it should seem we have rather cheated the Devil , then he us ; and have gotten the better end of him : and are so far from having parted with something for nothing , as we are charged ; as that quite contrary we have rather gotten something for nothing . Or at least wise , if we have but vanity for vanity ; we a thing of nought from him , he a thing of nought from us , ( fumum accepit , fumum vendidit , ) as it is in the Apothegme ; Or in an Epigram I have heard of two Dunces and their disputation , ( Attulit ille nihil , rettulit ille nihil : ) we are yet upon even terms , and that can deserve no great imputation of folly .

17. Indeed should we speak of our bodies only , these mortal , corruptible , vile bodies , Rom. 6.12 . 1 Cor. 15.50 . Phil. 3.21 . ( as we finde them termed by all those Epithets ; ) or look upon our whole nature , as it is now embased by Sin ; or even taken at the best , and set in comparison against God ; ( in one of which three respects it must be understood , where ever the scriptures speak of our worthlesnesse or nothingnesse : ) there might then be some place for these allegations . But take the whole Man together , soule as well as body , yea chiefly that ; and state him as he was before he was sold , ( as so we must do , if we will give a true judgement of the fact , ) and compare it but with other creatures , ( which is but reasonable ; ) and then all the allegations aforesaid are quite beside the purpose . The Soule is a most rich , indeed an inestimable commmodity ; Preciosa anima , saith Solomon Prov. 6. the precious Soule . So he saith , Prov. 6.27 . but that speech is somewhat too generall , he doth not tell us how precious . Indeed he doth not ; for in truth he could not : it is beyond his , or any mans skill to give an exact praisment of it . There is somewhat bidden for it Mic. 6. But such a contemptible price , that it is rejected with scorn ; though it seem to sound loud , ( thousands of Rams , and ten thousands of Rivers of Oyle . Mic. 6.7 . ) He that alone knew the true worth of a soule , ( both by his natural knowledge , being the eternall wisdom of God , and by his experimental knowledge , having bought so many and pai'd a full price for them , ) our blessed Redeemer the Lord Iesus assureth us there is a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. ad Theodor. Lapsum . serm. 1.6 . edit Savi . 58. no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mat 16.26 . All the universal world affordeth not a valuable compensation for it , Mat. 16. We will rest upon his word for this , as well we may , and spare further proof .

18. And then the inference will be clear ; that there never was in the world any such folly , as sin is ; any such fools as sinners are . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as he said : and Solomon putteth the foole upon the sinner , I am not able to say how oft . That we should thus sell and truck away these precious souls of ours , the very a a

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Plato .

— divinae particulam aurae . Hor. 2. serm. 2. — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazi . jamb. 18.

exhalations and arrachements ( if I may so speak ) of the breath of God ; not estimable with any other thing , then with the precious blood of God : and that not for the whole world ( which had been to our incomparable disadvantage , ) no nor yet for any great Portion thereof , but for a very small pittance of it , whereof we can have no assurance neither that we shall hold it an houre ; and which even whil'st we have it , and think to enjoy it perisheth in the using , and deceiveth our expectations ! Which of us , Col. 2.22 . laying the promises to heart , can do less then beshrew his own grievous folly for so doing ; and beg pardon for it at the hands of God , as David did after he had numbred the People , 2 Sam. 24.10 . ( I have sinned greatly in that I have done , and now I beseech thee O Lord take away mine iniquity ; for I have done very foolishly .

19. And the more cause have we most humbly to beg pardon for our baseness and folly herein , by how much less we are any way able to excuse either of both : it being our own voluntary act and deed . For so is the next Particular , ( Ye have sold your selves . ) Naturally what is blameworthy ; we had rather put off upon any body else , light where it will , then take it home to our selves . a a V. Cic. 1. ad Herenn ; Quintil 7.4 &c. Translatio criminis the shifting of a fault , is by Rhetoricians made a branch of their Art . We need not go to their schools to learn it : Nature and our mother-wit will prompt us sufficiently thereunto : we brought it from the womb , suck'd it from the breasts of our mother Eve . Gen. 3. This base and foolish act whereof we now speak , how loath are we to own it ? how do we strive to lay the whole burden and blame of it upon others : or if we cannot hope to get our selves quite off , yet ( as men use to do in common payments , and taxes ) we plead hard to have bearers & partners , that may go a share with us , and ease us ( if not à toto , yet ) at leastwise à tanto , and in some part . Ose 13.9 . But it will not be . Still Perditio tua ex te : it will fall all upon us at the last , when we have done what we can .

20. We have but one of these three wayes to put off ; a fourth I cannot imagine ; By making it either Gods act , who is the original owner ; or Adams act , who was our Progenitor , or Satans act , who is the Purchaser . If any of these will hold , we are well enough ; Let us try them all . It should seem the first will : for is there not Text for it . How should one of them chase a thousand ( saith Moses ) except their rock had sold them , Deut. 32.30 . Deut. 32. and God was their rock . So David , Psalm 44. Thou hast sold thy people for nought : and sundry times in the book of Iudges we read how God sold Israel sometimes into the hands of one enemy , Psal. 44.12 . Judg. 2.14 , &c. and sometimes of another . Very right . But none of all this is spoken of the sale now in Question : it is meant of another manner of Sale , which is consequent to this and presupposeth it . God indeed selleth us over to punishment , ( which is the sale meant in those places ) but not till we have first sold our selves over to sin , which is the sale in this place . We first most unjustly sell away our souls , and then he most justly selleth away our bodies , and our liberty , and our peace , and our credit , and the rest .

21. Let us beware then whatsoever we do that we do not charge God wrongfully , by making him in the least degree the author of our sins , or but so much as a party , or an accessory to our follies ; either directly , or indirectly . Himself disclaimeth it utterly , and casteth it all upon us . Esay 50.1 . Which of my creditors is it to whom I have sold you ? if it were my deed , deal punctually , tell me when , and where , and to whom : But if it were not , why do you lay it to my charge ? Behold , for your iniquities have you sold your selves . It was meerly your own doing : and if you suffer for it ; blame your selves , and not me .

22. Hâc non successit : We must try another way , and see if we can leave it upon Adam . For did not he sell us many a fair year before we were in rerum naturâ ? And if the Father sell away the inheritance from his unborn childe , how can he do withall ? and if he cannot help it , why should he be blamed for it ? Must our teeth be set on edge with the grapes our grand-father ate , and not we ? It must be confest , the first Sale was his personal act , by which he passed away both himself and all his posterity ; and so were we venditi antequam editi , sold a long while before we were born . And that Sale is still of force against us , ( I mean that of Original sin , till it be annull'd by baptism ) in as much as being virtually in his loins , when he made that contract , we are presumed to have given our virtual consent thereunto . But there is another part of the sale which lieth most against us , whereto our own actual consent hath passed in confirmation , and for the further ratification , of our fore-fathers act : when for satisfaction of some ungodly lust or other , we condescended by committing sin in our own persons , to strengthen Satans title to us , whatever it was , as much as lay in us . Like the unthrifty heir of some unthrifty father , who when he cometh at age , for a little spending money in hand , is ready to do any further act that shall be required of him , for the confirmation of his fathers act , who had long before sold away the lands from him . Whatever then we may impute of the former , I mean of original guilt to Adam : yet we must take the later , I mean our actual transgressions , wholly and solely to our own selves .

23. Nor can we thirdly , lay the blame upon Satan , or his instruments ; which is our last and commonest refuge . Serpens decepit was Eves plea ; and she pleaded but truth : Gen. 3.13 . for the Serpent had indeed beguiled her ; St Paul hath said it after her twice over . Esau after he had sold his birth-right his own self , 2 Cor. 11.3 . 1 Tim. 2.14 . yet accused his brother for supplanting him . Aaron for making the calf , and Saul for sparing the Cattle ; both contrary to God's express command , Exod. 32.22 . 1 Sam. 15.21 . yet both lay it upon the people . Others have done the like , and still do , and will do to the worlds end . But alas ! these fig-leaves are too thin to hide our nakedness : all these excuses are insufficient to discharge us from being the authors of our own destruction . Say Satan be a cunning cheater , ( as he is no less ! ) who should have look'd to that ? had not God endowed us with understanding to discern his most subtile snares , and with liberty of will to decline them ? Say he do tempt us perpetually ; and by most slie insinuations seek to get within us , and to steal away our hearts ; That is the utmost he can do : a tempter he is : and that a shrewd one ; Matth. 4.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( he hath his own from it ; ) yet he is but a tempter , he cannot enforce us to any thing , without our consent : and God hath given us power , and God hath given us charge too , not to consent . Say ungodly men ( who are his agents ) cease not by plausible perswasions , importunities , and all the engagements they can pretend , to solicit and entice us to evil : Yet , if we resolve and hold , not to consent , a a Qui suo sine alte●o impulsu cadere potest , al●eno absque suo cadere non potest . Bern. serm. 85. they cannot hurt us . My son , if sinners entice thee , consent thou not , Prov. 1.10 . Say they lay many a cursed example before us , as Iacob did pilled rods in the sheep-troughs ; or cast stones of offence in our way ! Have we not a rule to walk by , by which we ought to guide our selves , Gen. 30.37 . — 8. and not by the examples of men ? And whereto serve our eyes in our heads , but to look to our feet , that we may so order our steps , as not to dash our foot against a stone ?

24. Certainly no man can take harm but from himself . Let no man , then when he is tempted and yieldeth , say he is tempted of God : for God tempteth no man . Jam. 1.13 . saith S. Iames ; that is , doth not so much as endeavour to do it . Nay I may adde further , Let no man when he is tempted , say he is tempted of Satan . That is , let him not think to excuse himself by that : For even Satan b b Infirmus hostis est , qui non potest vincere 〈◊〉 volentem . Epist. Incerti ad Demetriad . cap. 25. — 14. tempteth no man in that sense and cum effectu . Though he endeavour it all he can ; yet , it cannot take effect , unless we will . S. Iames therefore concludeth positively , that every mans temptation , if it take effect , is merely from his own lust . It is then our own act and deed , that we are Satan's Vassals ; Disclaim it we cannot : and what so ever misery or mischief ensueth thereupon , we ought not to impute to any other then our selves alone . He could never have laid any claim to us , if we had not consented to the bargain , and yielded to sell our selves .

25. Of the Sale hitherto , I come now to the Redemption , the more Evangelical , and comfortable part of the Text. And as in the Sale we have seen mans inexcusable baseness and folly in the severall circumstances : so we may now behold Gods admirable power and grace in this Redemption . His Power , that he doth it so effectually , The thing shall be done , ( Ye shall be Redeemed . ) His Grace , that he doth it so freely , without any mony of ours . ( Ye shall be Redeemed without mony . )

26. First the work to be effectually done . It is here spoken in the future ( Ye shall be Redeemed ; ) not only , nor perhaps so much , because it was a prophesie of a thing then to come , which now since Christs coming in the flesh is actually accomplished : but also , and especially , to give us to understand that when God is pleased to Redeem us , all the powers on earth , and in hell , cannot , shall not hinder it . By the Levitical Law , if a man had sold himself for a bondslave , his brother , or some other neer friend might redeem him : Levit. 25.26 . or if ever God should make him able , he might redeem himself . If this had been all our hope , we might have waited till our eyes had sunk in their holes , and yet the work never the neerer to be done : for never would man have been found able , either to Redeem his own soule , or to make agreement for his brothers . It would cost more to redeem their souls , Psal. 49.8 . then any man had to lay down : so that of necessity he must let that alone for ever . But when the son of God himself setteth in , and is content to be made of God to us Redemption : the pleasure of the Lord shall prosper in his hand , 1 Cor. 1.30 . Esay 53.10 . and the work shall go on wondrous happily and successfully .

27. His Power , his Love , and his Right , do all assure thereof . First his Power . Our Redeemer is strong and mighty , Jer. 50.34 . even the Lord of hosts . And he had need be so : for he that hath us in possession is strong and mighty ; Ter fortis amatus in the Parable Luke 11th . Luk. 11.21 . — 22. He buckleth his armour about him , and standeth upon his guard with a resolution to maintain what he hath purchased , and to hold possession if he can . But then when a stronger then he cometh upon him , and overcommeth him , breaketh into his house , bindeth him , Gen. 3.15 . and having bruised his head taketh away from him his armour wherein he trusted ( the Law , Sin , Death , and Hell : ) there is no remedy but he must yield per-force what he cannot hold , and suffer his house to be ransack'd , and his goods and possessions to be carried away . Greater is he that is in you ( saith S. Iohn ) that is Christ , 1 Joh. 4.6 . then he that is in the world , that is the Devil . Christ came into the world on purpose to destroy the works of the Devil : 1 Joh. 3.8 . and he did atchieve what he came for ; he hath destroyed them . And amongst his other works he hath destroyed this Purchase also ; wrung the evidences out of his hand , even the handwriting that was against us ; Col. 2.14 . and having blotted , defaced , and cancell'd it , took it out of the way , nayling it to his Cross.

28. Such was his Power : his Love secondly not less ; which made him as willing as he was able , to undertake this work of our redemption . In his love and in his pitty he redeemed them . Esay 63.9 . There is such a height , and depth , and length , Eph. 3.18 . and bredth in that Love ; such a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in every dimension of it , as none but an infinite understanding can fathom . Sic Deus dilexit : Joh. 3.16 . So God loved the world ; But how much that so containeth , no tongue or wit of man can reach . Nothing expresseth it better to the life , then the work it self doth . That the Word should be made Flesh ; that the holy one of God should be made sin ; Joh. 1.14 . 2 Cor. 5.21 . Gal. 3.13 . that God blessed for ever should be made a curse ; that the Lord of life and glory should suffer an inglorious death , and poure out his own most precious blood , to ransom such worthless , thankless , graceless Traitors , as we were , that had so desperately made our selves away ; and that into the hands of his deadliest enemy , and that upon such poore and unworthy conditions ! O altitudo ! Love incomprehensible : It swalloweth up the sence and understanding of Men and Angels ; fitter to be admired and adored with silence , then blemished with any our weak expressions .

29. I leave it therefore , and go on to the next , his Right . When de facto we sold our selves to Satan , we had de jure , no power , or right at all so to do , being we were not our own : and so in truth the title is nought , and the Sale void : Yet it is a a Diaboli in hominem jus , etsi non justè de quisitum , justè tamen permissum . Bern. Epist. 190. good against us however : we may not plead the invalidity of it : for so much as in reason no man ought to make advantage of his own act . Our act then barreth us : But yet it cannot bar the right owner from challenging his own wheresoever he finds it . And therefore we may be well assured God will not suffer the Devil , who is but malae fidei possessor , an intruder and a cheater , quietly to enjoy what is Gods and not his : but he will eject him ( we have that word , Iohn 12.21 . Ejicietur , now is the Prince of this world cast out ) and recover out of his possession that which he hath no right at all to hold .

30. Sundry inferences we might raise hence , if we had time , I may not insist : yet I cannot but touch at three duties which we owe to God for this Redemption ; because they answer so fitly , to these three last mentioned assurances . We owe him Affiance , in respect of his Power ; in requital of his Love , thankfulness ; and in regard of his Right , Service . First , the consideration of his Power in our Redemption , may put a great deal of comfort and confidence into us : that , having now redeemed us , if we do but cleave fast to him , and revolt not again , he will protect us from Sin and Satan , and all other enemies and pretenders whatsoever . O Israel fear not , for I have redeemed thee , Esay 43. If then the Devil shall seek by any of his wiles or suggestions at any time to get us over to him again , Esay 43.1 . ( as he is an unwearied sollicitor , and will not lose his claim by discontinuance : Luke 1.69 . ) Let us then look to that Cornu salutis , that horn of salvation , that God hath raised up for us in Christ our Redeemer ; and flie thither for succour as to the horns of the Altar , ( saying with David Psalm 119. I am thine , oh save me : ) and we shall be safe . In all inward temptations , Psal. 119.94 . in all outward distresses , at the hour of death , and in the day of judgment , we may with great security commit the keeping of our souls to him , both as a faithful creator , and as a powerful Redeemer : saying once more with David , ( Into thy hands I commend my spirit , for thou hast redeemed me , O Lord thou God of truth , Psalm 31.6 .

31. Secondly , the consideration of his love in our Redemption , should quicken us to a thankful acknowledgment of his great and undeserved goodness towards us . Let them give thanks whom the Lord hath redeemed , Psal. 107.7 . and delivered from the hand of the enemy , Psal. 107. Let all men , let all creatures do it : but let them especially . If the blessings of corn and wine and oyl , of health and peace and plenty , of deliverance from sicknesses , pestilences , famines , and other calamities ; can so affect us , as to provoke at least some overly and superficial forms of thanksgiving from us : how carnal are our minds , and our thoughts earthy , if the contemplation of the depth of a a — justè homo addictus , sed misericorditer liberatus , Bernard . Epist. 190. the riches of Gods mercy , poured out upon us in this great work of our Redemption , do not even ravish our hearts with an ardent desire to pour them out unto him again in hymns and Psalms and songs of thanksgiving with a Benedictus in our mouths , ( Blessed be the Lord God of Israel , for he hath visited and redeemed his people . Luke 1.68 . )

32. Thirdly , the consideration of his Right should bind us to do him service . We were his before , for he made us ; Psal. 100.3 . and we ought him service for that . But now we are his more then before , and by a new title ; for he hath bought us and paid for us : and we owe him more service for that . The Apostle therefote urgeth it as a matter of great equity : you are not your own but his ; 1 Cor. 6.19 , ●0 therefore you are not to satisfie your selves by doing your own lusts , but to glorifie him by doing his will . When Christ redeemed us by his bloud , his purpose was to redeem us unto God , ( Rev. 5.9 . ) and not to our selves : and to redeem us from our vain conversation ( 1 Pet. 1.18 . ) and not to it . And he therefore delivered us out of the hands of our enemies , that we might the more freely and securely and without fear serve him in holiness and righteousness all the dayes of our lives , Luke 1.74 . Luke 1. which being both our bounden duty , and the thing withall so very reasonable ; we have the more to answer for , if we do not make a conscience of it to perform it accordingly . He hath done his part , ( and that which he was no way bound unto ) in redeeming us ; and he hath done it to purpose , done it effectually : Let it be our care to do our part ( for which there lie so many obligations upon us ) in serving him ; and let us also do it to purpose , do it really , and throughly and constantly .

33. Thus is our Redemption done effectually : it is also done freely ; which is the only point now remaining . Not for price , nor reward , Esay 45.13 . but freely and without money here in the Text. Nor need we here fear another contradiction . For the meaning is not , that there was no price paid at all ; but that there was none paid by us : we laid out nothing toward this great purchase , there went none of our money to it . But otherwise , that there was a price paid , the Scriptures are clear : You are bought with a price saith St Paul , 1 Cor 6. and he saith it over again , Chap 7. 1 Cor. 6.20 . He that paid it calleth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a ransome , — 7.23 Mat. 20.28 . 1 Tim. 2.6 . that is as much as to say a price of redemption : and his Apostle somewhat more ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which implieth a just and satisfactory price , full as much as the thing can be worth . Yet not paid to Satan , in whose possession we were ; for we have found already , that he was but an Usurper , and his title naught . He had but bought of us ; and we by our sale could convey unto him no more right then we had our selves : which was just none at all . Our Redeemer therefore would not enter into any capitulation with him , or offer to him any Termes of composition : But thought good rather in pursuance of his own right to use his power . And so he vindicated us from him by main strength : With his own right hand and with his holy arm he got himself the victory , Psal. 98.2 . and us liberty , without any price or ransome paid him .

34. But then unto Almighty God his father , and our Lord under whose heavy Curse we lay , and whose just vengeance would not be appeased towards us for our grievous presumption without a condign satisfaction to him , I say there was a price paid by our Redeemer , and that the greatest that ever was paid for any purchase since the world began . 1 Pet. 18. Not silver and gold , saith S. Peter , which being corruptible things are not valuable against our immortall and incorruptible souls ; Col. 2.3 . But even himself , in whom are absconditi thesauri , amassed and hidden all the treasures of the wisdom of God , and even the whole riches of his grace ; treasure enough to redeem a whole world of sinners . Take it collectively , or distributively ; singula generum , or genera singulorum ; this way or that way , or which way you will ▪ in Christ there is copiosa redemptio , redemption plenty and enough for all if they will but accept it . Psal. 130.7 . Take all mankinde singly one by one ; Gal. 2.20 . 1 Tim. 2.6 . He gave himself for me , saith S. Paul in one place . Take them altogether in the lump ; He gave himself a ransom for all ; in another .

35. Now for a man to give himself , what is it else , but to give his soule , ( for that is himself , as we heard before , ) and his life , for vita in animâ , the life is in the soule : and these he gave . He gave up his soule ( when thou shalt make his soule an offering for sin● Esay 53.10 . ) and he laid down his life ( the son of man came to give his life a ransom for many Mat. 10. Mat. 10.28 . ) More then this in love he could not give ; for what greater love , then to lay down ones life . And less then this in justice he might not give : Joh. 15 , 13. for Death by the Law being the wages of sin , Rom. 6.23 . there could be no Redemption from death so as to satisfie the Law , without the death of the Redeemer .

36. Yea , and it must be a bloody death too : for anima in sanguine , Heb. 9.22 . the life is in the blood , and without shedding of blood there can be no remission , no redemption . All those bloody sacrifices of buls and goats and lambs in the old Testament ; all those frequent sprinklings of blood , upon the door posts , upon the book , upon the people , upon the tabernacle , and upon all the vessels of ministry ; and all those legal purifications in which blood was used , ( as almost all things are by the Law purged with blood . Heb. 9.22 . — 12.24 . Heb. 9. ) they were all but so many types and shaddows , prefiguring this blood of sprinkling ; which speaketh so many good things for us , pacifieth the fierce anger of God towards us , purgeth us from all sins , and redeemeth us from hell and damnation . Col. 1.20 . I mean the meritorious blood of the Cross , the most precious blood of Christ , as of a lamb without blemish . 1 Pet. 1.18 .

37. But can there be worth enough , may some say in the blood of a Lamb , of one single Lamb , to be a valuable compensation for the sins of the whole world ? First , this was agnus singularis , a lamb of special note ; not such another in the whole flock . All we like sheep have gone astray : Esay . 53.6 . but so did this lamb never . All of us like the encrease of Laban's flock , speckled or ring-streaked , but this lamb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 if Momus himself were set to search , 1 Pet. 1.19 . he could not yet finde the least spot or blemish . A cunninger searcher then he hath pried narrowly into every corner of his life ; who if there had been any thing amiss , would have been sure to have spied it and proclaimed it , but could finde nothing . Ioh. 14.30 . The Prince of this world cometh and hath nothing in me . That is something ; his Innocency . But if that be not enough , ( for the Angels also are innocent , ) behold then more . He is secondly , Agnus Dei , the Lamb of God ; that is , Ioh. 1.29 . the Lamb which God had appointed and set apart for this service by special designation : so as either this party must do it , or none . There is no other name given under heaven , Act. 4.12 . Ioh. 6.27 . no nor in heaven neither , nor above , by which we can be redeemed . Him , and him alone , hath God the Father sealed : and by vertue of that seal authoris'd and enabled to undertake this great work . Or if you have not yet enough , ( for it may be said , what if it had been the pleasure of God to have sealed one of the Angels ? ) Behold then thirdly that which is beyond all exception , and leaveth no place for cavil or scruple : He is Agnus Deus . This lamb is God , the son of God , very God of very God : and so the blood of this Lamb is the very blood of God . Act. 20. And it is this dignity of his nature especially , ( and not his innocency only , Act. 20.28 . no nor yet his deputation too , without this , ) that setteth such a huge value upon his blood , that it is an infinite price , of infinite merit , able to satisfie an infinite justice , and to appease an infinite wrath .

38. You will now confess I doubt not , that this Redemption was not gratis , came not for nothing , in respect of him : it cost him full dear , even his dearest lives-blood . But then in respect of us , it was a most free and gracious redemption . It was no charge at all to us ; we disburs'd not a mite , not a doyt towards it : Which is the very true reason why it is said in the Text , Ye shall be redeemed without mony . This work then is meerly an act of grace , not a fruit of merit : grace , abundant grace on his part ; no merit , not the least merit at all on ours . And well it is for us , that we have to do with so gracious a God . Go to an officer , and who can promise to himself any ordinary favour from him without a fee ? Go into the shops , and what can ye take up without either mony , or credit , or security for it ? Si nihil attuleris ▪ bring nothing , and have nothing . Only when we have to do with God , Poverty is no impediment , but rather an advantage to us . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This Gospel belongeth to none but the poor only . The tidings of a Redeemer , Mat. 11.5 . most blessed and welcome news to those that are sensible of their own poverty , and take it as of Grace . But who so thinketh his own penny good silver , and will be putting in and bidding for it ; will stand upon his terms as David did with Araunah , 2 Sam. 24.24 . and will pay for it , or he will not have it . Let that man beware lest his mony and he perish together , and lest he get neither part nor fellowship in this Business . Acts 8.20 , 21.

39. Yet this I must tell you withall , there is something to be done on our part , for the applying of this gracious redemption wrought by Christ to our own souls for their present comfort and future salvation . Tit. 2.12 . We must repent from dead works , believe the Gospel , and endeavour to live godly , righteously , and soberly in this present world . The grace of God is proclaimed , and ( as it were ) exposed to sale in the preaching of the Gospel : there is an offer made us of it there , and we are earnestly invited to buy it , ( Ho every one that thirsteth , come to the waters and buy . Esay 55.1 . ) But he that cometh to buy , must bring his manuprecium with him , or he were as good keep away . He that cometh to this market without a price in his hand ( and the price is faith , Prov. 17.16 . repentance , and godliness ) it is a sign he hath no heart , and he is no better then a fool , saith Solomon , Prov. 17. But still we must remember , that this is but conditio non causa : a condition which he requireth to be performed on our part , not any just cause of the performance on his part . And he requireth it rather as a testimony of our willingness to embrace so fair an offer , then as a valuable consideration in any proportion at all to the worth of the thing offered . What we bring , if it be tendred kindly and as it ought , in sincerity and humility , he kindly accepteth of it . But if we bring it either in Pride ; or would have it taken for better then we know it is , which is our hypocrisie : Luke 1.53 . we quite marr our own market , and shall be sent away empty .

40. The sum of all is this , and I have done . Let us take the whole shame of our inexcusable baseness and folly in this Sale to our selves ; ; and let us give to God the whole glory of his admirable power and grace in our Redemption . Non tibi , Domine , non tibi ; not unto thee O Lord , not unto thee , but unto us be all the shame , that had thus wretchedly sold our selves for nought : Non nobis , Domine , non nobis ; not unto us , O Lord , not unto us , but unto thy Name be all the glory , that thou hast thus graciously redeemed us without money . Amen . So be it .

AD AULAM. Sermon VIII . THEOBALDS , JULY 1638. Rom. 15.5 .

Now the God of Patience and Consolation grant you to be like minded one towards another , according to Christ Iesus .

1. SAint Paul had much laboured in the whole former Chapter , and in the beginning of this , to make up that breach , which ( by the mutual judgings of the Weak , and despisings of the Strong ) had been long kept open in the then Church of Christ at Rome : and was likely , if not timely prevented , to grow wider and wider , to the great dishonour of God , dis-service of his Church , and discomfort of every good man . He had plied them with variety of Arguments and Perswasions ; spent a great deal of holy Logick and Rhetorick upon them : and now to set all that home , and to drive the naile ( as it were ) to the head , that so he might at length manum de tabula , he concludeth his discourse about that argument , with this votive Prayer or Benediction , [ Now the God of Patience and Consolation grant you to be like minded one towards another according to Christ Iesus : That ye may with one minde , and with one mouth glorifie God even the Father of our Lord Iesus Christ .

2. Wherein we may observe first , the formality of the Prayer , in those first words [ Now the God of Patience and Consolation grant you : ] And then the matter or substance of it , in the rest . Wherein we have expressed , with their several amplifications ; first the Thing desired , ( their Vnity , ) in the remainder of the fifth verse : secondly , the End , for which it is desired , [ Gods glory ] in the sixth verse . But that I shall not have time at this present to enter upon . Confining our selves therefore to the fifth verse only , and therein , beginning with the formality of the Prayer , observe first , the connexion of this period with the precedent discourse , in the particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Now , or But , [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Now the God &c. Secondly , the Party , whose help is implored , and from whom the blessing must come ; even God [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God grant . ) Thirdly , the speciall Attributes , whereby that party is here described : [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The God of Patience and Consolation .

3. Of the Connexion first . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Now God grant . In effect , as if he had said . I have endeavoured what in me lay to bring you to be of one minde and of one heart . I have planted unity among you by my Doctrine , and watered it with my Exhortations : using the best reasons and perswasions I could devise for that end . What now remaineth , but that I second my labours with my prayers ? and commend what I have planted and watered , to his blessing , who alone is able to give the encrease ? I have shewen you what you are to do : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Now the God of Patience and Consolation grant it may be done .

4. The Apostle saw it needful he should pray for the people of God , as well as instruct them : and therefore he sealeth up the word of Exhortation with a word of Benedection . He had spoken , written , expostulated , disputed , reproved , besought , and what ever els was to be done in the way of Teaching : but he knew there was yet something more to be done , to make the work compleat ; lest els he should have run in vain , either laboured in vain . That therefore he might not give out in extremo actu ; nor having brought his building to some perfection , then to let it stand at a stay , and so decay and drop down , for want of laying on the roof : he turneth himself from them to God ; is instant with him another while , as hitherto he had been with them ; in hope that some good effect might follow . A course not unusuall with him ( velut emblemate vermicula●o ) to emblemish his Epistles upon fit occasions with supplications , Lucius apud Cic. 3. de orat . prayers , intercessions , and givings of thanks : breaking off the course of his speech , and that now and then somewhat abruptly ( witness 2 Cor 9.10 . and some other places , ) to lace in a Prayer , a Blessing , a Thanksgiving .

5. Preachers by his example , to Pray for the people , as well as to instruct them : So should their labours bring more comfort to themselves , more profit to their hearers . Mat. 11.12 . The kingdom of Heaven must suffer violence , and our people will not ordinarily be brought unto it without some force : But let me tell you , it is not so much the violence of the Pulpit , that doth the deed , ( it were many times better , if there appeared less violence there ) as the violence of the Closet . Nor they only ; but all Governors and Superiors in every other kinde : indeed generally all Christians whatsoever , ( in their proportion ) to make use of this Example . Think none of you , you have sufficiently discharged your parts towards those that are under your charge ; if you have instructed them in what they are to do , admonished them to do thereafter , reproved , or corrected them when they have done amiss , encouraged or rewarded them when they have done well : so long as your faithful and fervent prayers for them have been wanting . In vain shall you wrestle with their stubbornness and other corruptions , though you put to all your strength , and wrestle with great wrestlings ( as Rachel said upon the birth of Nepthali , Gen. 30.8 . ) so long as you do but wrestle with them only : for so long you wrestle but with flesh and blood ; and alas , what great matters can thereof be done ? Then , or not at all , shall you wrestle to purpose , Heb. 12.9 . when you enter the lists with the father of spirits himself , as Iacob did : wrestling with him by your importunate prayers , and not giving him over , till you have wrung a blessing from him , either for your selves , or them , or both . For when you have done what you can , the blessing must come from him , or it will never come . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Which is the next Point .

6. God grant . ] As for himself , the Apostle well knew , by all those convincing Reasons , and winning Insinuations he had used , he could but work upon the outward sense , and by the sense represent fit motives to their understandings : it was God only , that could bow and frame the heart to Peace and Unity . You may wish yeace , and do your good wills to perswade unto peace ; and you ought to do it : but unless God set in with you , it will not take effect . Non persuadebis , etiamsi persuaseris . Gen. 9.27 . God shall perswade Iaphet to dwell in the tents of Sem. Gen. 9. Noahs perswasions will not do it , nor Sems ; though they should speak with the tongues of men and Angels : but let God perswade Iaphet , and Iaphet will be perswaded . He is not only a lover of Concord , ( for such , by his grace , are we also ; ) but the author of peace likewise . A thing so proper , Rom. 15.33 , 1. Thes. 5.23 , 2. Thes. 2.16 . and peculiar to him alone , that he sundry times taketh his stile and denomination from it : The God of Peace . The very God of Peace , &c.

7. For alas ! without him , what can be expected from us ? whose dispositions , by reason of that pride that aboundeth in us , are naturally turbulent and self-willed . The heart of man is a sowre piece of clay : wondrous stubborn and churlish , and not to be kindly wrought upon , but by an Almighty power . What man is able to take down his own pride sufficiently ? ( many a good man hath more ado with this one viper , then with all his other corruptions besides . ) But how much less then is any man able to beat down and subdue the pride of another mans spirit ? Only God with the strength of his arm is able to throw down every exalting thought ; and to lay the highest mountains level with the lower flats . He can infuse a spirit into us , to eat out by degrees that cankered proud flesh , that breedeth us all those vexations . Non sicut alii , Luke 18.11 . He can make us so vile in our own eyes : that , whereas we are naturally prone to esteem better of our selves then of all other men , we shall through lowliness of minde esteem every other man better then our selves . Phil. 2.3 .

8. But in the mean time never marvail to see so many scandals and divisions every where in the world ; ( distractions and wranglings in the Church , factions and convulsions in Common-wealths , sidings and censuring in your Towns , jarrings and partakings , even in your private families : ) so long as there is pride and self-love in every mans own bosome , Jam. 4.1 . or indeed any other lust unsubdued . For all these wars and fightings without , what other are they then the scum of the pot that boyls within ? the ebullitions of those lusts that war in our members ? and the dictates of corrupt nature ? Saint Paul saith , There must be heresies : 1 Cor. 11.19 . even as we use to say , That that will be must be . His meaning is , there will be heresies : there is no help for it ; the wit of man cannot hinder it . Nay it were well , if the wit of man did not sometimes further it , Ingeniosi malo publico , is none of the best commendations : yet such as it is , there are too many , that deserve it but too well : That employ their wit , learning , eloquence , power , and parts , ( by the right use whereof they might do God and his Church excellent service ) to raise strifes , foment quarrels , and blow the coal of contention to make it blaze afresh , when it lay in the ashes , well nigh out . Our comfort is , the time will come , ( but look not for it whilest this world lasteth ; ) when the son of man will cause to be gathered out of his kingdome 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all things that minister occasion of stumbling or contention . Matth. 13.41 . But in the mean time Sinite crescere must have place . We must be content to want that peace , — 30. which we desire , but cannot have without God ; till he be pleased to grant it : and possess our selves in patience , Luke 21.19 . if still something or other be amiss , whereof we can see as yet no great likelihood that it will be better .

9. By which Patience yet I mean nothing less , then either in private men a stoical 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a dull flegmatick stupidity , that is not sensible of the want of so great a blessing ; or much less in publick persons or governours a retchless slothful connivence , whereby to suffer men to run wilde into all kinde of irregularitie without restraint . But such a well tempered Christian Patience , as neither murmureth at the want , nor despaireth of a supply ; but out of the sence of want , is diligent to seek supply . Praying with the Church , Da domine , Give peace in our time O Lord : Rom. 12.18 . and endeavouring ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) so far as is possible , and to the uttermost of our power , to have peace with , and to make peace among , all men . For Almighty God useth not to cast away his choisest blessings upon those men , that think them not well worthy their best both Prayers and Pains . He alone can frame mens hearts to unity and peace : but we are vain and unreasonable , if we expect he should do it for our sakes , so long as we continue , either silent without seeking to him for it by our Prayers ; or sluggish , without employing our best endeavours about it to our powers .

10. But why is this God , to whom we are thus to make our addresses , that he would be pleased to grant us this like-mindedness , and to give unto us and to all his people the blessing of peace , here stiled the God of Patience and Consolation ? The enquiries are many . Why first , the God of Patience ? And secondly , why the God of Consolation ? taking the two Attributes apart , either by it self . Then taking them both together : First for the choice ; why these two rather then any other ? Secondly for the conjunction ; why these two together ? Thirdly for the order ; why Patience first , and before Consolation . Five in all : somewhat of each .

11. The former Title is , The God of Patience . Which may be understood , either Formaliter , or Causaliter : either subjectively or effectively , as they use to distinguish . Or if these School-termes be too obscure ; then in plain termes thus : either of Gods patience , or Ours . That is to say ; either of that patience which God useth toward us , or of that patience which God by his grace and holy Spirit worketh in us . Of Gods patience and long-suffering to us-ward , besides pregnant testimony of Scripture , we have daily and plentiful experience . How slowly he proceedeth to vengeance , being so unworthily provoked : how he beareth with our infirmities , ( Infirmities ? ey and Negligences too ; yea and yet higher our very Presumptions and Rebellions : ) how he spreadeth out his hand all the day long , waiting day after day , year after year , Esay 65.2 . for our conversion and amendment , that he may have mercy upon us . And even thus understood ( Subjectivè ) the Text would bear a fair construction , as not altogether impertinent to the Apostles scope . It might at least intimate to us this , that finding so much patience from him , it would well become us also to shew some patience to our brethren . But yet I conceive it more proper here , to understand it effectivè : of that Patience , which is indeed from God , as the Cause ; but yet in us , as the subject . Even as a little after ( verse 13. ) he is called the God of Hope : because it is he that maketh us to abound in hope , as the reason is there expressed . And as here in the Text he is stiled the God of consolation ; for no other reason , but that it is he that putteth comfort and chearfulness into our hearts .

12. It giveth us clearly to see what we are of our selves and without God : nothing but heat and impatience ; ready to vex our selves , and to fly in the faces of our brethren for every trifle . You have need of patience , Heb. 10.36 . saith the Apostle Heb. 10. We have indeed : God help us . 1. We live here in a vale of misery , where we meet with a thousand petty crosses and vexations ( quotidianarum molestiarum minutiae ) in the common road of our lives ; poor things in themselves , and if rationally considered very trifles and vanity , yet able to bring vexation upon our impatient spirits : we had need of patience to digest them . 2. We are beset , surrounded with a world of temptations , assaulting us within and without , and on every side , and at every turne : we had need of Patience to withstand them . 3. We are exposed to manifold injuries , obloquies , and sufferings , many times without cause ; it may be sometimes for a good cause : we had need of patience to bear them . 4. We have many rich and precious promises made us in the word ; of grace , of glory , of outward things ; of some of which we finde as yet but slender performance , and of other some ( but that we are sure the anchor of our hope is so well fixt , that it cannot faile ) no visible probability of their future performance : we had need of patience to expect them . 5. We have many good duties required to be done of us in our Christian callings , and in our particular vocations ; for the honour of God , and the service of our brethren : we had need of patience to go through with them . 6. We have to converse with men of different spirits and tempers : some hott , fiery , and furious ; others flat , sullen , and sluggish ; some unruly , some ignorant , some proud and scornful , some peevish and obstinate , some toyish fickle and humorous ; all subject to passions and infirmities in one kinde or other : we had need of patience to frame our conversations to the weaknesses of our brethren , and to tolerate what we cannot remedy : that by helping to bear each others burdens , we may so fulfil the Law of Christ . Gal. 6.2 .

13. Great need we have of Patience you see : and my Text letteth us see , where we have to serve our need . God is the God of patience : in him , and from him it is to be had , but not elsewhere . When ever then we finde our selves ready to fret at any cross occurrent , to venge every injury , to rage at every light provocation , to droope at the delay of any promise , to slugge in our own performances , to skew at the infirmities of others : take we notice first of the impatience of our own spirits , and condemn it ; then hie we to the fountain of grace , there beg for patience and meekness , and he that is the God of patience will not deny it us . That is the former Title , The God of Patience .

14. The other is , The God of Consolation . And the reason is , ( for this can be understood no otherwise then effective ) because sound comfort is from God alone . I , even I , am he that comforteth you , Esay 51.12 . Psal. 23.4 . Esay 51.3 . Zach. 1.17 . &c. Joh. 14.16 , 15.26 . &c. saith he himself Esay 51. Thy rod , and thy staffe they comfort me , saith David Psal. 23. And the Prophets often , The Lord shall comfort Sion . The Holy Ghost is therefore called as by his proper name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Comforter . Ey perhaps , as one among many others ; or ( allowing the Greek article his Emphasis ) as the chiefest of all the rest : which hindereth not but there may be other Comforters besides , though haply of less excellency . If there were no more in it but so , and the whole allegation should be granted : it should be enough in wisdome to make us overlook all them , that we might partake of his comforts , as the best . But in truth the Scriptures so speak of God , not as the chiefest , but as the only Comforter : admitting no partnership in this prerogative . Blessed be God &c. The Father of mercies , 2 Cor. 1.3 . and the God of all Consolation .

15. May we not then seek for comfort , may some say : nay , do we not sometimes finde comfort in friends , riches , reputation , and such other regular pleasures and delights , as the creatures afford ? Verily under God we may alwayes , and do sometimes , reap comfort from the creatures : But those comforts issue still from him , as from the first and only sufficient cause . Who is pleased to make use of his Creatures as his instruments , either for comfort , correction , or destruction , as seemeth good in his own eyes . When they do supply us with any comfort , it is but as the conduit-pipes , which serve the offices in a great house with water ; which yet springeth not from them , but is only by them conveyed thither from the fountain or spring-head . Set them once against God , or do but take them without God : you may as soon squeeze water out of a flint stone , or suck nourishment out of a dry brest , as gain a drop of comfort from any of the Creatures . Those supposed comforts , that men seek for , or think they have sometimes found in the Creatures , are but titular and imaginary , not substantial and real comforts . And such , how ever we esteem of them onward , they will appear to be at the last : for they will certainly fail us in the evil day , when our souls shall stand most of all in need of comfort . The Consolations of God are first Pure ; they run clear , without mud or mixture : secondly Full , satiating the appetites of the soule and leaving no vacuities : thirdly permanent , such as ( unless by our default ) no creature in the world can hinder or deprive us of . In every of which three respects , all worldly comforts , as they come but from the Creatures , fall infinitely short : as might easily be shewen , had we but time to compare them .

16. It is hard to say the whiles , whether is greater , our Misery , or Madness : who forsake the Lord , the clear fountain of living waters , Jer. 2.13 . to dig to our selves broken pits , that hold no water in the mean time but puddle , and but a very little of that neither , and yet cannot hold that long neither . What fondness is in us , to lay out our money for that which is not bread , and our labour for that which satisfieth not ? Esay 55.2 . to wear out our bodies with travel , and torture our souls with cares , in the pursuit of these muddy , narrow , and fleeting comforts ? when we may have Nectar and Ambrosia , the delicacies of the bread of life ; and of the water of life gratis and without price . Only if we will but open our mouths to crave it , — 1. and open our hands to receive it , from him , who is so well stored of it , and is withall so willing to impart it with all freedom and bounty ; even the Father of Mercies , and the God of Consolation .

17. Thus far of the two Titles severally : let us now put them together , and see what we can make out of them . The God of patience and Consolation . Where every mans first demand will be , why the Apostle should chuse to enstile Almighty God from these two , of Patience and of Consolation , rather then from some other of those Attributes , which occur ( perhaps ) more frequently in holy writ : as God of Wisdom , of Power , of Mercy , of Peace , of Hope , &c. What ever other inducements the Apostle might have for so doing ; two are apparent : and let them satisfie us . The one ; the late mentioning of these two things in the next former verse [ That we through patience and comfort of the Scriptures might have hope . ] Having once named them both together there : it was neither incongruous nor inelegant , to repeat them again both together here . 2. The other ; the fitness of these Titles , and their sutableness unto the matter of the Prayer . For the most part you shall finde in those forms of prayer that are left us registred in the book of God , such Titles and Attributes given to God in the prefaces of those prayers , as do best sort with the principal matter contained therein : Which course the Church also hath observed in her Liturgies . The Apostle then , being to pray for Unity , might well make mention of Patience and Consolation : of Patience , as a special help thereunto ; and of Consolation , as a special fruit and effect thereof . As if he had said , If you could have patience , you would soon grow to be of one minde : and if you were once come to that , you should find a great deal of comfort in it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The God therefore of Patience and Consolation grant it may be so with you .

18. First , Patience is a special help to Unity . For what is it but the pride and heat of mens spirits , that both setteth contentions a foot at the first , and afterwards keepeth them afoot . Only by pride cometh contention , Prov. 13.10 . saith Solomon , Prov. 13. So long as men are impatient of the least contradiction , cannot brook to have their opinions gainsaid , their advises rejected , their apparent excesses reproved ; will not pass by the smallest frailties in their brother without some clamour , or scorn , or censure ; but rather break out upon every slight occasion into words or actions of fury and distemper : it cannot be hoped , there should be that blessed Unity among brethren , which our Apostle here wisheth for , and every good man heartily desireth . No! Patience is the true peace-maker . It is the a a Prov. 15.1 . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . Iliad . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eccl. 7.8 . soft answer that breaketh wrath : ( cross and thwarting language rather strengtheneth it . ) As a flint is sooner broken with a gentle stroke upon a feather-bed , then strucken with all the might against a hard coggle . Better is the end of a thing , ( Solomon again ) then the beginning : and the patient in spirit is better then the proud in spirit . The proud in spirit belike ; he is the boutefeau ; he is the man that beginneth the fray : but the patient in spirit is the man that must end it , if ever it be well ended ; and that sure is the better work , and the greater honour to him that doth it .

19. And as Patience is a special help to unity : so is Comfort a special fruit and Effect thereof . Phil. 2.1.2 . St Paul therefore conjureth the Philippians , by all the hope they had of comfort in God , to be at one among themselves . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If there be any consolation in Christ , Psa. 133.1 . &c. if any comfort of love — Fulfil ye my joy , that ye be like-minded , &c. Ecce quàm bonum , David in Psalm 133. Behold how good and pleasant a thing it is , brethren to dwell together in unity . Utile dulci : in saying both , he saith all . Good and pleasant : that is , both profitable ( like the dew upon the mountains , that maketh the grass spring ; ) and comfortable ( as the smell of a precious ointment : ) And what can the heart of man desire more ? That for the Choice .

20. For the Conjunction then ; it may be demanded secondly , why the Apostle should joyn these two together , Patience and Consolation : there seeming to be no great affinity between them . They are things that differ toto genere : for Patience is a Grace , or Vertue ; and Consolation a Blessing , or Reward . Is it not , think you , to instruct us , that true Patience shall never go without Consolation ? He that will have Patience onward , shall be sure to have comfort at the last : Psal. 9.18 . God will crown the grace of Patience with the blessing of Consolation . The patient abiding of the meek shall not perish for ever , Jam. 5.10 . Psal. 9. St Iames would have us set before our eyes the Prophets and Saints for a generall example of suffering affliction and of patience : — 11. and he commendeth to us one particular example there as by way of instance , namely that of Iob. [ You have heard , saith he , of the patience of Iob , and have seen the end of the Lord : that the Lord is pitiful and of tender mercy . ] Iob held out in his patience under great trials unto the last : and God out of pity and in his tender mercy towards him heaped comforts upon him at the last in great abundance . It would be well worthy our most serious meditation , to consider , both what ( by Gods grace ) he did , and how ( by Gods mercy ) he sped . His example in the one would be a good pattern for us of Patience : and his reward in the other a good encouragement for Consolation . This we may bide upon as a most certain truth ; that if we do our part , God will not faile on his . Be we first sure , that we have Patience ; ( we must look to that , for that is our part , though not solely , for we cannot have it without him , as was already said : ) but I say , be we first sure of that , and then we may be confident , we shall have comfort sooner or later , in some kinde or other ; ( trust God with that , for that is solely his part , and he will take order for it without our further care .

21. Lastly , for the Order . It may be demanded , why the Apostle joyning both together [ The God of Patience and Consolation ] giveth patience the precedency : of Patience first , and then of Consolation . Is not that also to teach us , that as it is a vain and causeless feare , if a man have patience , to doubt whether he shall have comfort , yea or no : so on the contrary it is a vain and groundless hope , if a man want patience , to presume that yet he shall have comfort howsoever ? Certainly , no Patience , no Consolation . It is the Devils method , to set the fairer side forwards , and to serve in the best wine first , and then after , that which is worse . He will ●ot much put us upon the triall of our Patience at the first ; but rather till us on along with semblances and promises of I know not what comforts and contentments : but when once he hath us fast , then he turneth in woe and misery upon us to overwhelme us , as a deluge . But God in his dispensations commonly useth a quite contrary method , and dealeth roughliest with us at the first . We hear of little other from him , then self-deniall , hatred from the world , taking up the Cross , and suffering persecution ; exercise enough for all the patience we can get : But then , if we hold out stoutly to the end , at last cometh joy and comfort flowing in upon us both seasonably and plentifully , like a river . You have need of patience , saith the Apostle , that after you have done the will of God , you may receive the promise . Heb. 10.36 . Patience first , in doing ( ey and suffering too ) according to the will of God : and then after that ( but not before , ) the enjoying of the Promise . Would you know then , whether the Consolations of God belong unto you , yea or no ? In short : if you can have patience , never doubt of it : if you will not have patience , never hope for it .

22. Thus much concerning the formality of the Prayer in those former words of the verse [ Now the God of Patience , and of Consolation grant you . ] Proceed we now to the Matter thereof in the remainder of the verse [ To be like-minded one towards another according to Christ Iesus . ] Where the particulars are three . First , the thing it self , or grace prayed for ; which is Vnity , or Like-mindedness [ To be like-minded : ] Secondly and Thirdly , two Conditions or Qualifications thereof : the one in respect of the Persons One towards another , ] the other in respect of the maner , [ According to Christ Iesus . ] Of which in their order .

23. The thing first , [ To be like-minded ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Greek . A phrase of speech , although ( to my remembrance ) not found elsewhere in holy Scripture , yet often used by S. Paul in his Epistles : to the Romans , to the Corinthians , Rom. 12.16 . 2 Cor. 13.11 . Phil. 2.2 , 3.16 , 4.2 . 1 Pet. 3·8 . and especially to the Philippians more then once or twise . I spare the quotations for brevity sake . S. Peters compound word cometh neerest it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ Finally , be ye all of one minde ] 1 Pet. 3. New these words , both the noune 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the minde , and the verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to minde this or that , or to be thus or so minded : although often used with speciall reference , sometimes to the understanding or judgement . sometimes to the inward disposition of the heart will and affections , and sometimes to the manifesting of that inward disposition by the outward carriage and behaviour : yet are they also not seldome taken at large for the whole soule and all the powers thereof , together with all the motions and opperations of any or each of them , whether in the apprehensive , appetitive , or executive part . And I see nothing to the contrary , but that it may very well be taken in that largest extent in this place . And then the thing so earnestly begged at the hand of God , is , that he would so frame the hearts of these Romanes one towards another , as that there might be an universal accord amongst them so far as was possible , both in their opinions , affections , and conversations . [ Now the God of patience and consolation grant you to be like-minded . ]

24. Like-minded , first in Opinion and judgement . It is a thing much to be desired , and by all good means to be endeavoured , that ( according to our Churches prayer ) God would give to all Nations unity , peace , and concord : but especially that all they that do confess his holy name , may also agree in the truth of his holy word ; at least wise in the main and most substantial truths . I beseech you brethren , saith S. Paul , by the name of our Lord Iesus Christ , 1 Cor. 1.10 . that ye all speak the same thing , and that there be no divisions among you ; but that ye be perfectly joyned together in the same minde , and in the same judgement . That is the first , Like-mindedness in judgement .

25. Like-minded secondly in heart and affection . Mens understandings are not all of one size and temper : and even they that have the largest and the clearest understandings , yet know but in part , and are therefore subject to errors and mis-apprehensions . 1 Cor. 13.9 . And therefore it cannot be hoped there should be such a consonancy and uniformity of judgement amongst all men , no not amongst wise and godly men ; but that in many things , yea and those sometimes of great importance , they may and will dissent one from another unto the worlds end . But then good heed would be taken , lest by the cunning of Satan , ( who is very forward and expert to work upon such advantages ) difference in judgment should in process of time first a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazianz. orat . 25. estrange by little and little , and at length quite alienate our affections one from another . It is one thing to dissent from , another to be at discord with , our brethren . It● dissensi ab illo , ( saith Tully concerning himself and Cato ) ut in disjunctione sententiae , conjuncti tamen amici●iâ maneremus It is probable the whole multitude of them that believed were , but we are not sure they were , and it is possible they might not be , all of one opinion in every point , even in those first and primitive times : but St Luke telleth us for certain , that they were all of one heart . Act. 4.32 .

26. Like-minded thirdly , in a fair and peaceable outward conversation . For albeit through humane frailty , and amid so many scandals as are , and must be in the world ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) there be not evermore that hearty entire affection , Luk. 17.1 . that ought to be between Christian men ; especially when they stand divided one from another in opinion : yet should they all bear this minde , and so be at least thus far like-minded , as to resolve to forbear all scornful and insolent speeches and behaviour , of and towards one another ; without jeering , without censuring , without provoking , without causless vexing one another , or disturbing the publick peace of the Church . For the servant of God must not strive , 2 Tim. 2.24 , 25. but be gentle unto all men , and patient . So gentle and patient , that he must study to win them that oppose themselves ; not by reviling , but instructing them : and that not in a loud and lofty strain , ( unless when there is left no other remedy ; ) but first , ( and if that will serve the turn , only ) in love and with meeknesse . Our conversation , where it cannot be all out so free and familiar , should yet be fair and amiable . Gods holy truth we must stand for , I grant , if it be opposed , to the utmost of our strength : neither may we betray any part thereof by our silence or softness , for any mans pleasure or displeasure ; where we may help it , and where the defence of it appeareth to be prudentially necessary . Yet even in that case ought we so to maintain the truth of God , as not to despise the persons of men . We are to follow the truth in love : Eph. 4.15 . which is then best done , when holding us close to the truth , we are ready yet in love to our brethren to do them all the rights , and to perform unto them all those respects , which ( without confirming them in their errours ) may any way fall due unto them .

27. It is a perfect and a blessed Unity , when all the three meet together ; unity of true Doctrine , unity of loving affection , and unity of peaceable conversation : and this perfection ought to be both in our aims , and in our endeavours . But if ( through our own weakness , or the waywardness of others ) we cannot attain to the full perfection of the whole , Cicer. in orat . having faithfully endeavoured it : pulchrum est in secundis terti●sve , it will be some commendation and comfort to us , to have attained so much as we could . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( Phil. 3. ) Nevertheless whereunto we have attained , Phil. 3.16 . let us mind the same thing .

28. To quicken us hereunto ( the duty being so needful , and we withall so dull : ) these few things following would be taken into consideration . Consider first , that by our Christian calling we are all made up into one mystical body , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and that by such a reall , ( though mysterious ) concorporation , Eph. 3.6 . as that we become thereby 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as all of us members of Christ , Rom. 12.5 . so every one of us one anothers members . Now the sympathy and supply , that is between the members of the natural body for their mutual comfort and the good of the whole , the Apostle elegantly setteth forth , and applieth it very fully to the mystical body of the Church , in 1 Cor. 12. at large . It were a thing prodigiously unnatural , and to every mans apprehension the effect of a phrensie at the least , to see one member of the body fall a bearing or tearing another . No! if any one member , be it never so mean and despicable , be in anguish , the rest are sensible of it . No termes of betterness are then stood upon , ( I am better then thou , or I then thou ; ) no termes of defiance heard , ( I have no need of thee , nor I of thee : ) But they are all ready to contribute their several supplies , according to their severall abilities and measures , to give ease and relief to the grieved part ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the reason is given at verse 25. there , that so there might be no rent , no schisme , no division or dis-union of parts in the body .

29. Consider secondly , That by our condition we are all fellow-brethren , and fellow-servants in the same family ; Gal. 6.10 . of the houshold of faith all : and these are obliging relations . We ought therefore so to behave our selves in the house of God , 1 Tim. 3.15 . which is the Church of the living God , Gal. 4.27 . as becometh fellow-brethren that are descended from the same Father , and fellow-servants that live under the same Master . We all wear one livery : having all put on Christ , 1 Cor. 10.3 , 4. by solemn profession at our holy Baptisme . We are fed at one table : eating the same spiritual meat , and drinking the same spiritual drink , in the holy Communion . Every thing that belongeth to this house breatheth union . One body , one spirit , one calling , one hope , one Lord , one Faith , one Baptism , Eph. 4.3 . — 6. one God and Father of all : as the Apostle urgeth it , Ephes. 4. concluding thence , that therefore we ought to be at one among our selves , endeavouring to keep the unity of the spirit in the bond of peace . Any of us would think it a very disorderly house , and ill-governed ; if coming in by chance we should find the children and servants all together by the ears , though but once . How much more then , if we should observe them to be ever and anon snarling and quarrelling one with another , and beating and kicking one another . Ioseph thought he need say no more to his brethren , to prevent their falling out by the way in their return home-ward , then to remind them of this , Gen. 45.24 . that they were all one mans children . And Abraham , Gen. 13.8 . to procure an everlasting amnesty and utter cessation thenceforth of all debate between himself and his nephew Lot and their servants ; made use of this one argument , as the most prevalent of all other for that end , that they were Brethren . Psal. 133.1 . Ecce quàm bonum ( I cannot but repeat it once more ) Behold how good and joyful a thing it is , brethren to dwell together in unity .

30. Consider thirdly , how peace and unity forwardeth the work of God for the building up of his Church ; which faction and division on the other side obstructeth , so as nothing more . When all the workmen intend the main business , each in his place and office performing his appointed task with chearfulness and good agreement : the work goeth on , and the building gets up apace . But where one man draweth one way , and another another way ; one will have things done after this fashion , another after that ; when one maketh , and another marreth ; now one setteth up , by and by cometh another and plucketh all down again , how is it possible , whilest things go thus , that ever the building should be brought to any perfection , or handsomness . The Apostle well understood what he said , when in the foregoing Chapter he joyned Peace and Edification together , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Let us follow after the things that make for peace , Rom. 14.19 . and things wherewith we may edifie one another . Where the hearts and tongues of the builders are divided : the building will either come to nothing , or prove but a Babel of confusion . Jam. 3 16. For where envying and strife is , there is confusion , and every evil work . Strife , you see , maketh ill work : it buildeth up nothing , unless it be the walls of Babel . It is peace and concord , that buildeth up the walls of Ierusalem : which , as it hath its name from Peace , so hath it its beauty also and perfection from Peace . And then , but not before , shall Ierusalem be built as a City that is at unity in it self ; Psal. 122.3 . when they that build Ierusalem are at unity first among themselves .

31. Consider fourthly , what heartning is given , and what advantage to the enemy abroad , whilest there are fractions and distractions at home . Per discordias civiles externi tollunt animos , said the Historian once of old Rome . ● Livi. And it was the complaint of our country man Gildas , uttered long since with much grief concerning the state of this Island , then embroyled in civil warrs ; fortis ad civilia bella , Gild ▪ de excid . Brit. infirma ad retundenda hostium tela . That by how much more her valour and strength was spent upon her self , in the managing of intestine and domestick broiles : the more she laid her self , open to the incursions and outrages of forreign enemies . The common Enemies to the truth of Religion , are chiefly Atheisme , and Superstition : Atheisme opposing it in the forefront , and Superstition on both hands . If either of which at any time get ground of us , ( as whilest we wrangle , God knoweth what they may do : ) we may thanke our own contentions for it most . We may cherish causeless jealousies , and frame chimera's of other matters and causes out of our fancies or fears . But the very truth is , there is no such scandal to enemies of all sorts , as are our home-differences , and chiefly those ( which maketh it the sadder business ) that are about indifferent things . Alas , whereto serveth all this adoe about gestures , and vestures , and other outward rites and formalities : that for such things as these are ( things in their own nature indifferent , and never intended to be otherwise imposed , then as matters of circumstance and order ) men should clamour against the times , desert their ministerial functions and charges , fly out of their own country as out of Babylon , stand at open defiance against lawfull authority , and sharpen their wits and tongues and pens , with so much petulancy ( that I say not virulency , ) as some have done , to maintain their stiffeness and obstinacy therein ? I say , whereto serveth all this , but to give scandall to the Enemies of our Church and Religion ?

32. Scandal first , to the Atheist . Who till all men be of one Religion , and agreed in every point thereof too , ( which I doubt will never be whilest the world lasteth : ) thinketh it the best wisdom , to be of none ; and maketh it his best pastime to jeere at all . Great scandal also secondly to the Romanist . Who is not a little confirmed in his opinion of the Catholikeness of the Romane faith ; when he heareth so many of the things , which have been and still are retained in the Church of England in common with the Church of Rome ; as they were transmitted both to them and us in a continued line of succession , from our godly and Orthodox forefathers , who lived in the ages next after Christ and his Apostles , to be now inveighed against and decryed as Popish and Superstitious . And when he seeth men pretending to piety , purity , and reformation more then others , not contenting themselves with those just exceptions that had been formerly taken by the Church of England and her regular children , against some erroneous Doctrines and formes of worship taught and practised in the Church of Rome , and endeavoured to be unduly and by her sole authority imposed upon other Churches ; to be so far transported with a spirit of contradiction , as that they care not , so as they may but run farr enough from Rome , whither or how farr they run , although they should run themselves ( as too oft they do ) quite beyond the bounds of Truth , Allegiance , common reason , and even common humanity too .

33. But especially and thirdly , great Scandal to those of the separation . Who must needs think very jollily of themselves , and their own singular way , when they shall find those very grounds whereon they have raised their Schisme , to be so stoutly pleaded for by some , who are yet content to hold a kind of communion with us . Truly I could wish it were sufficiently considered by those whom it so nearly concerneth , ( for my own part , I must confess , I could nevet be able to comprehend it ) with what satisfaction to the conscience any man can hold those principles , without the maintenance whereof there can be nothing colourably pretended for inconformity in point of Ceremony and Church-government ; and yet not admit of such conclusions naturally issuing thence , as will necessarily enforce an utter separation . Vae mundo , saith our Saviour , Wo unto the world because of offences . Mat. 18.7 . It is one of the great trials , wherewith it is the good pleasure of God to exercise the faith and patience of his servants whilest they live on the earth ; that there will be divisions and offences : and they must abide it . But vae homini though : without repentance wo to the man , by whom the occasion cometh . Much have they to answer for the while , that cannot keep themselves quiet , when they ought and might ; but by restless provocations trouble both themselves and others : to the great prejudice and grief of their brethren , but advantage and rejoycing of the common Enemy .

34. Thus much for the Thing it self , Like-mindedness : The conditions or Qualifications follow . The former whereof concerneth the Persons : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ one toward another . ] It noteth such an agreement , as is both Universal , and Mutual . Universal first . I doubt not , but in the then Roman Church , at the time when this Epistle was written , the strong agreed well enough among themselves , and were all a like-minded , and so the weak among themselves , all alike-minded too . They all minded to despise these : these all minded to judg them . But that agreement was with those only of their own party ; and so a partial agreement : which tended rather to the holding up of a faction , then to the making up of an Union . It was an universal agreement , the Apostle desired and prayed for : that the strong would be more compassionate to the Weak , and the weak more charitable toward the Strong ; both Weak and Strong more patient and moderate , and more respective either of other in all brotherly mutual condescensions .

35. It is our fault too most an end . We are partial to those on that a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazi . orat . 14. side we take to , beyond all reason : ready to justifie those enterprises of theirs that look very suspiciously , and to excuse or at least to extenuate their most palpable excesses ; and as ready on the other side to misconstrue the most justifiable actions of the adverse part , but to aggravate to the utmost their smallest and most pardonable aberrations . Thus do we sometimes both at once , ( either of which alone is an abomination to the Lord ) justifie the guilty , Prov. 17.15 . and condemn the innocent . Whilest partial affections corrupt our judgments , and will not suffer us to look upon the actions of our brethren , with an equal and indifferent eye . But let us beware of it by all means : for so long as we give our selves to be carried away with partialities and prejudices , we shall never rightly perform our duties either to God or man . That therefore the agreement may be as it ought to be : we must resolve to be patient ( not towards some , 1 Thes. 5.24 . but ) towards all men , 1 Thes. 5. to be gentle ( not unto some , but ) unto all men . 2 Tim. 2.24 . 2 Tim. 2. to shew all meekness ( not to some , but ) to all men , Titus 3.2 . The concord should be Vniversal . Tit. 3.2 .

36. It should likewise be Mutual . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 importeth that also : a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . Iliad . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . either part being ready for charity sake to contemperate and accommodate themselves to other , so far as reason requireth . But herein also , as in the former ; mens corrupt partiality bewraieth it self extremely . The strong Romans like enough could discern a censorious spirit in the weaker one ; and the weak ones perhaps as easily a disdainful spirit in them . But neither of both ( it is to be doubted ) were willing enough to look into the other end of the wallet , and to examine throughly their own spirits . We use to say , — id manticae quod in tergo . If every man would mend one , all would be well . Ey would ? How cometh it to pass then , that all hath not been well even long ago ? For where is the man , that is not ready to mend one ? One , said I ? yea ten ; yea a hundred ! why , here it is : every man would be mending one ; but not the right one . He would be mending his brother : but he will not mend himself . Vt nemo in sese tentat descendere ! O saith the strong , we should soon agree ; but that he is so censorious : and yet himself flouteth as freely as ever he did . We should hit it very well , saith the weak , were not he so scornful : and yet himself judgeth as deeply as ever he did . Oh the falsness and hypocrisie of mens hearts blinded with self-love ! how it abuseth them with strong delusions , and so filleth the world with divisions and offences .

37. For this , our blessed Saviour , who hath best discovered the malady , hath also prescribed the best remedy . The disease is Hypocrisie . The Symptomes are . One to be cat-eyed outward , Luke 6.41 . — 42. in readily espying somewhat , ( the smallest moat cannot escape ) in a brothers eye : another , to be bat-eyed inward , in not perceiving ( be it never so great ) a beam in a mans own eye ; a third , a forwardness to be tampering with his brothers eye , and offering his service to help him out with the moat there , before he think a thought of doing any thing towards the clearing of his own eye . The Remedy is , to begin at home : do but put the things into their right order ; and the business is done . Tu conversus , confirma fratres . — 28.33 . Strengthen thy brethren what thou canst : it is a good office , and would not be neglected . But there is something more needful to be done then that ; and to be done first and before that , and which if it be first done thou wilt be able to do that much the better ( then shalt thou see clearly ) and that is to reform thy self : be sure first thy self be converted , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and then in Gods name deal with thy weak brother as thou seest cause , Luke 6.42 . and strengthen him .

38. Let them that are so forward to censure the actions of others , especially of their Superious , and are ever and anon complaining how ill things are carried above ; but never take notice of their own frauds , and oppressions , and sacriledges , and insolencies , and peevishnesses , and other enormities : let them turn their eye homeward another while , observe how their own pulses beat , and go learn what that is , Luke 6.42 . Thou hypocrite , cast out first the beam out of thine own eye . We deal not like Christians , no nor like reasonable men , if we expect all men should come to our bent in every thing ; and we our selves not relent from our own stiffness in the least matter for their sakes . Believe it , we shall never grow to Christian Vnanimity in any tolerable measure , so long as every man seeks but to please himself only , in following his own liking ; and is not desirous withall ( according to our Apostles exhortation verse 2. ) to please his neighbour also , by condescending to his desires , where it may be for his good , in any thing that is not either unlawfull , or unreasonable . The inclinations to agreement should be mutual , that so we might be like-minded 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

49. And then all this must be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which is the other qualification in the Text , and now only remaineth to be spoken of . According to Christ Iesus . Which last clause is capable of a double interpretation : pertinent to the scope of the Text , and useful for our direction in point of practise , both ; and therefore neither of both to be rejected . Some understand it , as a Limitation of that Vnity , which was prayed for in the former words : and not unfitly . For lest it should be conceived , that all the Apostle desired in their behalf was , that they should be like-minded one towards another howsoever : he might intend by the addition of this clause to shew , that it was not such an Vnity as he desired , unless it were according to Truth and Godliness in Christ Jesus . There may be an agreement in falso ; when men hold together for the maintenance of one and the same Common Error . Such as is the agreement of Hereticks , of Schismaticks , of Sectaries , among themselves . And there may be an agreement in malo ; when men combine together in a confederacy for the compassing of some mischievous designe : as did those forty and odde , Act. 23.12 , — 13 that bound themselves with a curse to destroy Paul . Such is the agreement of a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazianz . orat . 14. Theeves , of Cheaters , of Rebels , among themselves . Such b b — delicta fuére Nexus amicitiae . Claudi ▪ ii . 2 . in Ruffin . Mat. 12.26 . agreements as these , no man ought to pray for : indeed no man need to pray for . The wisdom of the flesh , and cunning of the Devil , will bring men on fast enough to those cursed agreements ; without which he and his know well enough his kingdom cannot stand . The servants of God have rather bent themselves evermore by their prayers and endeavours , to dissolve the glue , and to break the confederacies of the ungodly . Destroy their tongues , O Lord , and divide them , is holy Davids prayer Psal. 55. And S. Paul when he stood before the Sanhedrim at Ierusalem , Psal. 55.9 . Act. 23.6 . to take off his malicious accusers the better , perceiving both the Iudges and by-standers to be of two different factions , some Pharisees , who beleeved a resurection , and other-some Sadduces , who denied it ; did very wisely to cast a bone among them : When by proclaiming himself a Pharisee , and professing his belief of the resurrection , — 7. he raised such a dissension between the two factions , that the whole multitude was divided ; — 10. insomuch as the chief Captain was fain to use force to get Paul from amid the uprore , and to carry him away : by which means all their intended proceedings against him were stopt for that time .

40. But the Vnity , that is to be prayed for , and to be laboured for in the Christian Church , is a Christian Vnity : that is to say , a happy concord in walking lovingly together in the same path of Truth and Godliness . The word of Christ is the word of truth : Col. 1.5 . 1 Tim. 3.16 . and the mystery of Christ , the mystery of Godliness . Whatsoever therefore is contrary to either of these , ( Truth , or Godliness ) cannot be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to Christ ; but rather altogether against him . Here then we have our bounds set us : our Ne plus ultra , beyond which if we pass , we transgress and are exorbitant . Alas for us the while , when ever our good desires may deceive us , if they be inordinate ; and the love of so lovely a thing as Peace is , mis-lead us . The more need have we to look narrowly to our treadings , lest the tempter should have laid a snare for us in a way wherein we suspected it not , and so surprise us ●re we be aware . Vsque ad aras : The altar-stone , that is the meer-stone . All bonds of friendship , all offices of neighbourhood , must give way , when the honour of God and his truth lye at the stake . If peace will be had upon fair terms , or indeed upon any terms ( salvis veritate & pietate ) without impeachment of either of these ; it ought to be embraced . But if it will not come but upon harder conditions ; better let it goe : A man may buy gold too dear . Follow peace with all men ; Heb. 12.14 . and holiness , without which no man shall see the Lord . The gender of the article there sheweth the meaning : not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without which Peace ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 without which holiness no man shall see the Lord. Without peace some man may , having faithfully endeavoured it , though he cannot obtain it , ( for that is not his fault : ) but without holiness ( which if any man want , it is through his own fault only , ) no man shall see the Lord . Our like-mindedness then must be according to Christ Iesus in this first sense ; that is , so far forth as may stand with Christian truth and godliness .

41. But very many Expositors do rather understand the phrase in another sense . According to Christ ; that is , according to the example of Christ : which seemeth to have been the judgement of our last Translators , who have therefore so put it in the margent of your Bibles . His Example the Apostle had reserved unto the last place , as one of the weightiest and most effectual arguments in this business : producing it a little before the Text , verse 3. — 7. and repeating it again a little after the Text. So as this Prayer may seem ( according to this interpretation ) to be an illustration of that argument , which was drawn from Christs Example : as if he had said . Christ sought not himself , but us . He laid aside his own glory , devested himself of Majesty and Excellency , that he might condescend to our baseness , and bear our infirmities : — 7. he did not despise us , but received us with all meekness and compassion . Let not us therefore seek every man to please himself , in going his own way , and setting up his own will ; neither let us despise any mans weakness : — 1. but rather , treading in the steps of our blessed Lord Iesus , — 2. let every one of us strive to please his neighbour for his good unto edification ; — 1. bearing with the infirmities of our weaker brethren , — 7. and receiving one another in our inwardest bosomes and bowels , even as ▪ Christ also received us to the glory of God .

42. If the examples of the servants of Christ ought not to be lightly set by , how much more ought the Example of the Master himself to sway with every good Christian ? In 1 Cor. 10. St Paul having delivered an exhortation in general , the same in effect with that we are now in hand withall , verse 24. ( Let no man seek his own , but every man anothers wealth : ) he doth after propose to their imitation in that point his own particular practise and example in the last verse of the Chapter , [ Even as I please all men in all things , saith he , not seeking mine own profit , but the profit of many , that they may be saved : ] But then , lest he might be thought to cry up himself , and that we might know how unsafe a thing it were to rest barely upon his , or any other mans example : in the very next following words , the first words of the next Chapter , he leadeth them higher , and to a more perfect example , even that of Christ [ Be ye followers of me , saith he , as I also am of Christ ] As if he had said , Although my example , who am as nothing , be little considerable in it self : yet wherein my example is guided by the example of Christ , you may not despise it . The original record only is authentical , and not the transcript : yet may a transcript be creditable , when it is signed and attested with a Concordat cum originali under the hand of a publick notary or other sworn officer : I do not therefore lay mine own example upon you , as a Rule ; I only set it before you , as a help or Encouragement : that you may the more cheerfully follow the Example of Christ , when you shall see men , subject to the same sinful infirmities with your selves , by the grace of God to have done the same before you . My example only sheweth the thing to be feisable : it is Christs Example only , that can render it warrantable . Be ye therefore followers of me , even as I also am of Christ .

43. Here just occasion is offered me , ( but I may not take it , because of the time ) first and more generally of a very profitable Enquiry , in what things and how far forth we are astricted to follow the example of Christ . And then secondly and more particularly , what especial directions to take from his example , for the ordering of our carriage towards our brethren , in order to the more ready attaining of this Christian unanimity and likemindedness one towards another , of which we have hitherto spoken . But I remit you over for both , to what our Apostle hath written Phil. 2. in the whole fore-part of the Chapter . The whole passage is very well worthy the pondering : and his discourse therein may serve as a Commentary upon a good part of this Text. I therefore commend it to your private meditation ; and you , and what you have heard , to the good blessing of Almighty God : and that with St Pauls votive prayer or benediction here ; ( for I know not where to fetch a better . )

Now the God of Patience and Consolation grant you to be like-minded one towards another , according to Christ Iesus . That you may with one minde and one mouth glorifie God , even the Father of our Lord Iesus Christ . To whom &c.

AD AULAM. Sermon IX . BARWICK , JULY 1639. 1 Tim. 3.16 .

And without all Controversie great is the mystery of Godliness , —

1. THe Ordination of Bishops , Priests , and Deacons ' being one of the principal acts of the Episcopal power : our Apostle therefore instructeth Timothy , ( whom he had ordained a a See Hieron . in Catal. Cap. 11. Euseb. 3. hist. Ecccl. cap. 4. Concil. Chalced. Act. 11. Bishop of Ephesus , the famous Metropolis of that part of Asia ) somewhat fully , what he was to do in that so weighty an affaire . What manner of persons and how qualified he should assume in partem curae , to assist him in his pastoral charge , for the service of Gods Church and the propagation of the Gospel . Which having done at large from the beginning of the Chapter unto the end of verse 13. he rendereth a reason at verse 14. why he had insisted so long upon upon that argument : even , lest the Church of God ( in his absence ) should be destitute of sufficient help for the work of the Gospel . At Ephesus the hand of God had opened a wide dore ( 1 Cor. 16. ) but withall Satan ( as his manner is ) had stirred up many adversaries ; 1 Co. 16.9 . and some of them very wilde ones , more like savage beasts , then men : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is the word for it , 1 Cor. 15.32 . 1 Cor. 15. It was at Ephesus , that he fought with beasts in the shape of men . Witness Demetrius the silver-smith ; and that Bellua multorum capitum , the mad giddy multitude in a tumultuous assembly , all in an uprore , and no man well wist for what . Acts 19.32 . Act. 19. Here was work enough to be done . The doore must be held open , to let converts in : but it must be well mann'd and maintaind too , to keep adversaries out . All this not to be done , but with many hands : The harvest being great , the labourers had not need be few .

2. The only thing , that might perhaps make Timothy put off Ordination somewhat the longer , might be the expectation of the Apostles coming ; to whom he might think fit to reserve that honour : as to one able ( by reason of his Apostolick spirit ) to make choice of meet persons for the Churches service with better certainty then himself could do . The Apostle therefore telleth him for that , That true it is , Verse 14. and chap. 4.13 . he had an earnest desire of a long time , and still had a full purpose ( if God would ) to be with him ere long : Yet because of the uncertainty of future events ; that was not a thing for him to rely upon so , as in expectance thereof to delay the doing of any service needful for the Church of Christ . For who could tell how it might please God to dispose of him ? Or whether the necessities of other Churches might not require his personal presence and pains rather elsewhere ? He would not therefore he should stay for him : but go in hand with it himself with all convenient care and speed . All this appeareth in the 2 verses next before the Text ; [ These things wrote I unto thee , hoping to come unto thee shortly . But if I tarry long , that yet thou mayest know how to behave thy self in the house of God , which is the Church of the living God , the pillar and ground of Truth .

3. This seemeth to be the Scope and Contexture of the whole foregoing part of the Chapter , and then immediately fall in the words of the Text , [ And without all cantroversie , great is the mystery of Godliness &c. Which seem to have but a very slender dependance upon the foregoing discourse : and indeed no more they have . For the Apostle having in the end of the fifteenth verse , ( and that but incidentally neither ) mentioned the word Truth : he thereupon taketh occasion in this sixteenth verse , a little and briefly to touch upon the Nature and Substance of that holy Truth . The whole verse containeth Evangelij Encomium , & Compendium : A brief description of the Nature in the former part : and a brief summary of the Doctrine of the Gospel in some remarkable heads thereof , in the later part of the verse .

4. With that later I shall not now meddle . In that former part , we may observe Quid , Quantum , and Quale . First , Quid : what is Christianity ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is a mystery . But there are greater , and there are lesser Mysteries : Quantum therefore ? Of the bigger sort sure . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Great Mystery : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by all confessions , and without all contradiction or controversy Great . But the greater the worse , if it be not good as well as great . Quale therefore ? What a kinde of Mystery is it ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It is a Mystery of Piety or Godliness . CHRISTIANITY IS THE GREAT MYSTERY OF GODLINES● : That is the total . Now to the Parts : and first of the Quid ; The Gospel a Mystery . But then first , What is a Mystery ? for the Quid Nominis : and then why the Gospel a Mystery ? for the Quid Rei . The Word first , then the Thing .

5. For the Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I finde sundry conceipts ready collected to my hand by a a v. Casaubon . exercit 16.43 . Martin . Lexic. philol . verb. Mysterium . learned man , out of the writings of the Greek Fathers , and out of the commentaries of Grammarians and Criticks both ancient and modern : whereof I spare the recital , because it would neither much conduce to my present purpose , nor profit the present auditory . The word is clearly of a Greek original : from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to shut the eye or mouth . Of all the mysterious rites used among the Heathen , the Eleusinia sacra were the most ceremonious and mysterious : in so much as that , when in their writings , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is used by it self without any farther specification , it is ordinarily conceived to be meant of those Eleusinian mysteries . These none might be present at , but they that were solemnly initiated thereunto : who upon their first admission , ( which yet was but to the outer and lesser mysteries , ) were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And if after a sufficient time of probation , ( a twelvemoneth was the least , ) they were adjudged meet to be admitted to the greater and more secret mysteries , they were then called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Whereto there seemeth to be some b b — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . allusion ( as there is frequently to sundry other customes and usages of the Heathens ) even in the holy scriptures themselves . But whether they were admitted to their lesser or the greater mysteries , 2 Pet. 1.16 . strait order was evermore taken with them , by Oaths , Penalties , and otherwise , as strong as could be devised ; that they should by no means reveal any of the passages or rites thereunto belonging , to those that were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and not initiated : whom in that respect they counted prophane . To do otherwise , was reputed so heinous a crime , that nothing could be imagined in their superstition more irreligious and piacular then that . Quis Cereris ritus audet vulgare profanis ? He knew not where to finde a man , that durst presume so to doe . Vetabo qui Cereris sacrum Vulgarit arcanae , Mor. 3. Carm. 2. sub ijs Deus Sit trabibus — He would be loath to lodge under the same roof , or to put to sea in the same vessel , with him that were guilty of such an high provocation , as the divulging abroad of the sacred mysteries : lest some vengeance from the offended Deities should overtake them for their impiety , ( and him for company , ) to their destruction . It was in very deed the Devils cunning , one of the depths of Satan , and one of the most advantagious mysteries of his arts , by that secrecy to hold up a reverend and religious esteem of those mysteries , which were so repleat with all filthy and impious abominations : that , if they should have been made known to the world , it must needs have exposed their whole religion , to the contempt of the vulgar , and to the detestation of the wiser sort .

6. Such and no better , were those mysteria sacra among the Heathens : whence the word Mystery had its birth and rise . Both the Name and Thing being so vi●ely abused by them : it yet pleased the holy spirit of God to make choise of that word , whereby usually in the New Testament to express that holy Doctrine of Truth and Salvation , which is revealed to us in the Gospel of grace . By the warrant of whose example , the ancient Church , both Greek and Latine , took the liberty ( as what hindereth but they might ? ) to make use of sundry words and phrases , fetcht from the very dregs of Paganism , for the better explication of sundry points of the Christian Faith ; and to signifie their notions of sundry things of Ecclesiastical usage to the people . The Greek Church hath constantly used this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; a heathenish superstitious word : and the Latine Church in like manner the word Sacramentum , a heathen military word : to signifie thereby the holy Sacraments of the Christian Church . I note it the rather ; and I have therefore stood upon it a little longer , then was otherwise needfull : to let you know that the godly and learned Christians of those Primitive times , were not so fondly shy and scrupulous , ( as some of ours are ) as to boggle at ; much less so rashly supercilious ( I might say , and superstitious too ) as to cry down and condemn for evil , and even eo nomine utterly unlawful , the use of all such whether names or things , as were invented , or have been abused by Heathens or Idolaters .

7. But this by the way . I return to the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Which , being rarely found in the Greek version of the Old Testament , ( indeed not at all , so far as my search serveth me , save only some few times in Daniel , ) is frequently used in the New : and that for the most part to signifie , Dan. 2.18 . & 4.9 . ( for now I come to the Quid Rei ) either the whole Doctrine of the Gospel , or some special branches thereof , or the dispensations of Gods providence for the time or manner of reveiling it . To you it is given to know the mysteries of the kingdom of God . Mat. 13.11 . 1 Cor. 2.7 . Mat. 13. We speak the wisdom of God in a mystery . 1 Cor. 2. So the Gospel is called the mystery of Christ , Col. 4.3 . Col. 4. mystery of Faith in this chapter at the ninth verse ; and here in the Text , The Mystery of Godliness .

8. But why a Mystery ? That I shall now shew you . First , when we see something good or bad done plainly before our eyes , yet cannot imagine to what end or purpose it should tend , nor can guess what should be the designe or intention of the doer : that we use to call a Mystery . The Counsels of Princes and affairs of State ( Ragioni di stato , Arcana Imperij . as the Italians call it ) when they are purposely carried in a cloud of secrecy , that the reasons and ends of the actions may be hidden from the eyes of men , are therefore called the Mystery of State : and upon the same ground sundry manuall crafts are called Mysteries : for that there belong to the exercise of them some secrets , which they that have not been train'd up therein cannot so well understand , and they that have been trained up therein , could like well that none but themselves should understand . In a worser sense also it is not seldome used . If some crafty companion , with whom we have had little dealings formerly , should begin of a sodain to apply himself to us in a more then ordinary manner , with great shews and proffers of kindness , and we know no particular reason why he should so do : we presently conclude in our thoughts , that sure there is some mystery or other in it ; that is , that he hath some secret ends , some designe upon us , which we understand not . Iosephus writing of Antipater the son of Herod , who was a most wicked mischievous person , but withall a notable dissembler ; very cunning and close , and one that could carry matters marvelous smoothly and fairely to the outward appearance , so that the most intelligent and cautious men could not escape , but he would sometimes reach beyond them to their destruction : he saith of him , and his whole course of life , that it was a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ioseph de bell . Iudaic. lib. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nothing but a very mystery of wickedness

9. In this notion , ( in the better sence of it , ) may the great work of our Redemption by Jesus Christ , which is the very pith and marrow of the Gospel , be called a Mystery . Who that should have seen a childe of a span long , to be born in an Inne , of a mean parentage , coursely swadled up , and cradled in a manger : and then afterwards to be brought up under a Carpenter , and to live in a poor and low condition , scarce worth a room where to rest his head ; and after all that to be bought and sold , buffeted , spit on , reviled , tortured , condemned , and executed as a Malefactor , with as much ignominy and despightfulness , as the malice of Men and Divels could devise : Who that should have seen all these things , and the whole carriage thereof , could have imagined that upon such weak hinges should have moved the greatest act of Power , Wisdom , and Goodness , that ever was , or ever shall be done in the world ; that such contemptible means should serve to bring about the eternal good will and purpose of God towards mankinde ? yet so it was whiles Iudas was plotting his treason , and the Iews contriving Christs death , ( he to satisfie his Covetousness , and they their Malice ; ) and all those other that had any hand in the business were looking every man but at his own private ends : all this while was this Mystery working . Unawares indeed to them , ( and therefore no thanks to them for it , nor benefit to them from it , ) but yet by the determinate counsel and foreknowledge of God : Act. 2.23 . who most wisely and powerfully ordered all those various and vitious motions of the creature , for the effectuating of his own most glorious and gracious purposes . That is one Reason .

10. Secondly , we use to call all such things Mysteries , as cannot possibly come to our knowledge , unless they be some way or other revealed unto us : whether they have or have not , otherwise any great difficulty in them . Nebuchadnezzars dream is so called a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . a Mystery , Dan. 2. And S. Paul in one place speaking of the conversion of the Iews , calleth it a Mystery , ( I would not Brethren , that you should be ignorant of this Mystery , Dan. 2.18 . Rom. 11.25 . Rom. 11. ) and in another place , speaking of the change of those that should be found alive at Christs second coming , 1 Cor. 15.51 . calleth that a Mystery too , ( Behold I shew you a Mystery ; we shall not all dye &c. 1 Cor. 15. ) In this notion also is the Gospel a Mystery : it being utterly impossible that any wit of man , by the light of Nature , or strength of humane discourse , should have been able to have found out that way which Almighty God hath appointed for our salvation ; if it had not pleased him to have made it known to the world by supernatural revelation . The wisest Philosophers , and learnedst Rabbies , nor did nor could ever have dreamt of any such thing ; till God revealed it to his Church by his Prophets and Apostles . This mystery was hid from ages and from generations , Col. 1.26 . 1 Cor. 2.8 , 10. nor did any of the Princes of this world know it in any of those ages or generations ; as it is now made manifest to us , since God revealed it to us by his spirit , as our Apostle elsewhere speaketh .

11. The Philosophers indeed saw ( a little , dimly , ) some of those truths that are more cleerly revealed to us in the Scriptures . They found in all men a great proclivity to Evil , and an indisposition to Good : but knew nothing at all , either of the true Causes or of the right remedies thereof . Some apprehensions also they had of a Deity , of the Creation of the world , of a divine providence , of the immortality of the soule , of a final retribution to be awarded to all men by a divine justice according to the merit of their works ; and some other truths . But those more high and mysterious points , especially those two , that of the Trinity of persons in the Godhead , and that of the Incarnation of the Son of God , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Greek Fathers use to call them ; ) together with those appendices of the later , the Redemption of the world , the Iustification of a sinner , the Resurrection of the body , and the beatifical Vision of God and Christ in the kingdom of Heaven : not the least thought of any of these deep things of God ever came within them ; God not having revealed the same unto them .

12. It is no thanks then to us , that very children among us do believe and confess these high mysterious points , whereof Plato and Aristotle and all the other grand Sophies among them were ignorant : since we owe our whole knowledg herein , not to our own natural sagacity or industry ( wherein they were beyond most of us ) but to divine and supernatural revelation . Matth. 16.17 . For flesh and bloud hath not revealed them unto us , but our Father which is in heaven . We see what they saw not : not because our eyes are better then theirs , but because God hath vouchsafed to us a better light then he did to them . Which being an act of special grace ought therefore to be acknowledged with special thankfulness . Our Saviour hath given us the example , I thank thee , O Father , Lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes , Mat. 11.25 .

13. Truly much cause we have to bless the holy Name of God , that he hath given us to be born of Christian parents , and to be bred up in the bosome of the Christian Church : where we have been initiated into these sacred mysteries ; being catechised and instructed in the doctrine of the Gospel out of the holy Scriptures , even from our very childhood , as Timothy was . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But we are wretchedly unthankful to so good a God , and extremely unworthy of so great a blessing : 2 Tim. 3.15 . if we murmur against our Governours , and clamour against the Times , because every thing is not point-vise just as we would have it , or as we have fancied to our selves it should be . Whereas , were our hearts truly thankful , although things should be really and in truth even ten times worse , then now they are but in their conceit only : yet so long as we may enjoy the Gospel in any ( though never so scant a ) measure , and with any ( though never so hard ) conditions , we should account it a benefit and mercy invaluable . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so St Paul esteemed it , the very riches of the grace of God : for he writeth , [ According to the riches of his grace , wherein he hath abounded towards us , in all wisdome and prudence , Eph. 1.7 — 9. having made known to us the mysterie of his will , Eph. 1. ] If he had not made it known to us , we had never known it : And that is the Second Reason why a Mystery .

14. There is yet a Third : even because we are not able perfectly to comprehend it , now it is revealed . And this Reason will fetch in the Quantum too . For herein especially it is that this mysterie doth so far transcend all other mysteries . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : a great , marvellous great Mysterie . In the search whereof Reason finding it self at a loss , is forced to give it over in the plain field , and to cry out O altitudo ! as being unable to reach the unfathomed depth thereof . We believe and know , and that with fulness of assurance , that all these things are so as they are revealed in the holy Scriptures ; because the mouth of God ( who is Truth it self , and cannot lie ) hath spoken them : and our own Reason upon this ground teacheth us to submit our selves and it to the obedience of Faith , for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that so it is . But then for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Joh. 3. ( Nicodemus his question , How can these things be ? ) it is no more possible for our weak understandings to comprehend that , then it is for the eyes of bats or owles to look stedfastly upon the body of the Sun , when he shineth forth in his greatest strength . The very Angels , those holy and heavenly spirits , have a desire saith S. Peter ( it is but a desire , not any perfect ability ; and that but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 neither ▪ 1 Pet. 1. ●● . ) to peep a little into those incomprehensible mysteries , and then cover their faces with their wings , and peep again , and cover again : as being not able to endure the fulness of that glorious lustre that shineth therein .

15. God hath revealed himself and his good pleasure towards us in his holy word sufficiently to save our souls ; if we will believe : but not to solve all our doubts , if we will dispute . The Scriptures being written for our sakes ; it was needfull they should be fitted to our capacities : and therefore the mysteries contained therein are set forth by such resemblances as we are capable of ; but farr short of the nature and excellency of the things themselves . The best knowledge we can have of them here , is but per speculum , and in aenigmate 1 Cor. 13. as it were in a glass , and by way of riddle : 1 Cor. 13.12 . darkely both . God teacheth us by the Eye in his Creatures . That is per speculum , as it were by a glass , and that but a dimme one neither : wherein we may read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , some of the invisible things of God ; Rom. 1.19 , 23. but written in small and out-worne characters , scarce legible by us . He teacheth us also by the Eare , in the preaching of his holy word : but that in aenigmate , altogether by riddles , darke riddles . That there should be three distinct persons in one essence , and two distinct natures in one person ; That virginity should conceive , Eternity be born , Immortality dye , and Mortality rise from death to life ; That there should be a finite and mortall God , or an infinite and Immortall man : What are all these , and many other more of like intricacy , but so many riddles ?

16. In all which ( that I may from the premises inferr something of Use ) we should but cum ratione insanire , should we go about to make our Reason the measure of our Faith . We may as well think to graspe the earth in our fists , or to empty the sea with a pitcher ; as to comprehend these heavenly mysteries within our narrow understandings . Puteus altus ; the well is deep , and our buckets ( for want of cordage ) will not reach neer the bottome . We have use of our Reason ( and they are unreasonable , that would deny us the use of it ) in Religion , as well as in other things . And that not only in Agendis , in matters of duty and morality , wherein it is of a more necessary and constant use , as the standard to regulate our judgements in most cases : but even in Credendis too , in such points as are more properly of Faith , in matters doctrinal and dogmatical . But then she must be imployed , only as an handmaid to Faith ; and learn to know her distance . Conférre , and Inférre ; those are her proper tasks : to conferr one Scripture with another , and to inferr conclusions and deduce instructions thence by clear Logical discourse . Let her keep within these bounds ; and she may do very good service . But we marr all if we suffer the handmaid to bear too great a sway , to grow petulant , and to perke above the Mistress .

17. It hath been the bane of the Church , and the original of the most , and the most pernicious , errors and heresies in all ages : that men not contenting themselves with the simplicity of beleeving , have doated too much upon their own fancies ; and made Reason the sole standard , whereby to measure both the Principles and Conclusions of Faith . It is the very fundamental errour of the Socinians at this day . No less absurdly , then as if a man should take upon him without Mathematical instruments to take the just dimensions of the heavenly bodies , and to pronounce of altitudes , magnitudes , distances , aspects , and other appearances , only by the scantling of the Eye . Nor less dangerously , then as if a Smith ( it is S. Chrysostomes comparison ) should lay by his tongs , and take the iron hot from the forge to work it upon the anvil , Chrys. in 1. Cor. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ● . with his bare hands . Mysteries are not to be measured by Reason . That is the first Instruction .

18. The next is , That forasmuch as there are in the mystery of Christianity so many things incomprehensible ; it would be safe for us ( for the avoiding of Errors and Contentions , and consequently in order to those two most precious things , Truth and Peace , ) to contain our selves within the bounds of sobriety , without wading too farr into abstruse , curious and useless speculations . The most necessary Truths , and such as sufficed to bring our forefathers ( in the primitive and succeeding times ) to heaven , are so clearly revealed in scripture , and have been so universally and constantly consented unto by the Christian Church in a continued succession of times ; as that to doubt of them must needs argue a spirit of pride and singularity at least , if not also of Strife and Contradiction . But in things less evident ( and therefore also less necessary , ) no man ought to ●e either too stiffe in his own private opinion , or too peremptory in judging those that are otherwise minded . But as every man would desire to be left to his own liberty of judgement in such things : so should he be willing to leave other men to their liberty also : at least , so long as they keep themselves quiet , without raising quarrels , or disturbing the peace of the Church there-abouts .

19. As for example . Concerning the Entrance and Propagation of Original sin ; the Nature , Orders , and Offices of Angels ; The Time , Place , and Antecedents of the last judgement ; The consistency both of Gods immutable decrees with the contingency of second causes , and of the efficacy of Gods grace , with the freedom of Mans will , &c. In which and other like difficult points , they that have travelled farthest , which desire to satisfie their own curiosity , have either dasht upon pernicious Errors , or involved themselves in inextricable difficulties ; or by Gods mercy ( which is the happiest loose from such fruitless studies , ) have been thereby brought to a deeper sense of their own ignorance , and an higher admiration of the infinite majesty and wisdome of our great God , who hath set his counsels so high above our reach , made his wayes so impossible for us to finde out . That is our second Instruction .

20. There is yet another , arising from the consideration of the greatness of this Mystery . That therefore no man ought to take offence at the discrepancy of opinions , that is in the Churches of Christ amongst Divines , in matters of Religion . There are men in the world , ( who think themselves no babes neither ) so deeply possest with a spirit of Atheisme ; that though they will be of any Religion ( in shew ) to serve their turns and comply with the times : yet they are resolved to be ( indeed ) of none , till all men be agreed of one : which yet never was , nor is ever like to be . A resolution no less desperate for the soul , if not rather much more ; then it would be for the body , if a man should vow he would never eat , till all the Clocks in the City should strike Twelve together . If we look into the large volumes that have been written by Philosophers , Lawyers , and Physicians : we shall finde the greatest part of them spent in disputations , and in the reciting and confuting of one anothers opinions . And we allow them so to do , without prejudice to their respective professions : albeit they be conversant about things measurable by Sense , or Reason . Only in Divinity , great offence is taken at the multitude of Controversies : wherein yet difference of opinions is by so much more tolerable then in other sciences ; by how much the things about which we are conversant are of a more sublime , mysterious , and incomprehensible nature , then are those of other Sciences .

21. Truly it would make a religious heart bleed , to consider the many and great distractions that are all over the Christian world at this day . The lamentable effects whereof , scarce any part of Christendome but feeleth more or less : either in open warrs , or dangerous seditions , or ( at the best ) in uncharitable censures and ungrounded jealousies . Yet the infinite variety of mens dispositions , inclinations , and aimes considered ; together with the great obscurity that is in the things of God , and the strength of corruption that is in us : it is to be acknowledged the admirable work of God , that these distractions are not even much more , and greater , and wider then they are ; and that amid so many sects as are in the world , there should be yet such an universal concurrence of judgement as there is , in the main fundamental points of the Christian Faith . And if we were so wise , as we might and should be , to make the right use of it : it would not stumble us awhit in the belief of our Religion , that Christians differ so much as they do in many things ; but rather mightily confirme us in the assurances thereof , that they agree so well as they do almost in any thing . And it may be a great comfort to every well-meaning soule , that the simple belief of those certain truths , whereon all parties are in a manner agreed , may be and ( ordinarily ) is sufficient for the salvation of all them , who are sincerely careful ( according to that measure of light and means that hath vouchsafed them ) to actuate their Faith with piety , charity and good works : so making this great mystery to become unto them ( as it is in it self ) Mysterium pietatis , a Mystery of Godliness . Which is the last point proposed ; the Quale : to which I now pass .

22. As the corrupt doctrine of Antichrist is not only a doctrine of Error , but of Impiety too ; called therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The mystery of Iniquity 2 Thes. 2. So the wholsome doctrine of Christ , is not only a doctrine of Truth , but of Piety too ; 2 Thes. 2.7 . and is therefore termed here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Mystery of Godliness . Which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Godliness , since there appeareth not any great necessity in the Context to restrain it to that more peculiar sense , wherein both the Greek and English word are sometimes used ; namely , to signifie the right manner of Gods worship according to his word , in opposition to all idolatrous , superstitious or false worships practised among the Heathens : I am the rather enclined to understand it here , as many Interpreters have done , in the fuller latitude , as it comprehendeth the whole duty of a Christian man , which he standeth bound by the command of God in his Law , or of Christ in his Gospel to perform .

23. Verum and Bonum , We know , are neer of kin the one to the other : And the spirit of God , who is both the author and the revealer of this mystery ; as he is the spirit of Truth Joh. 14. so is he also the spirit of Holiness Rom. 1. And it is part of his work , Joh. 14 17. Rom. 1.4 . to sanctifie the heart with grace , as well as to enlighten the minde with knowledge . Our Apostle therefore sometimes mentioneth Truth and Godliness together : teaching us thereby , that we should take them both into our care together . If any man consent not to the words of our Lord Iesus Christ , 1 Tim. 6.3 . and to the doctrine which is after Godlinesse 1 Tim. 6. And Tit. 1. — according to the Faith of Gods elect , Tit. 1.1 . and acknowledging of the Truth which is after Godliness . And here in express termes , The Mystery of Godliness . And that most rightly : whether we consider it in the Scope , Parts , or Conservation of it .

24. First , the general Scope and aime of Christianity is , by the mercy of God founded on the merits of Christ , to bring men on through Faith and Godliness to Salvation . It was not in the purpose of God in publishing the Gospel , and thereby freeing us from the personal obligation , rigor , and curse of the Law , so to turne us loose and lawless , to do whatsoever should seem good in our own eyes , follow our own crooked wills , or gratifie any corrupt lust : but to oblige us rather the faster by these new benefits , and to incite us the more effectually by Evangelical promises , Rom. 12.1.2 . Cor. 7.1 . &c. to the earnest study and pursuit of Godliness . The Gospel , though upon quite different grounds , bindeth us yet to our good behaviour in every respect as deep as ever the Law did , if not in some respects deeper : allowing no liberty to the flesh for the fulfilling of the lusts thereof in any thing , but exacting entire sanctity and purity , both of inward affection , and outward conversation in all those that embrace it . The grace of God , Tit. 2.11 , 12. appearing in the revelation of this mysterie , as it bringeth along with it an offer of salvation to all men : so it teacheth all men , that have any real purpose to lay hold on so gracious an offer , to deny ungodliness and worldly lusts , and to live righteously and soberly and godlily in this present world .

25. It is not to be wondred at , if all false Religions give allowance to some a a — dare morbo , exemplo divi●●tatis , excusatam licentiam . Senec de brevit . vit. c. 16. ungodliness or other : when the very gods whom they worship give such encouragements thereunto by their leud example . The gods of the Pagans were renowned for nothing so much , most of them , as for their vices . Mars a bloudy God ; Bacchus a drunken God ; Mercury a cheating God : and so proportionably in their several kinds all the rest . Their great capital God Iupiter , guilty of almost all the capital vices . And where the Gods are naught , who can imagine the Religion should be good . Their very mysteria sacra ( as they called them ) were so full of all wickedness and filthy abominations ( as was already in part touched ) but is fully discovered by Clemens Alexandrinus , Lactantius , Arnobius , Tertullian , and other of the Ancients of our religion , ) that it was the wisest point in all their religion , to take such strict order as they did , for the keeping of them secret .

26. But it is the honour and prerogative of the Christian Religion , that it alone alloweth of no wickedness : But as God himself is holy , so he requireth an holy worship , and holy worshippers . He exacteth the mortification of all evill lusts : and the sanctification of the whole man , body , soul , and spirit , and that in each of these throughout . 1 Thes. 5.23 . Every one that nameth himself from the name of Christ , doth ipso facto by the very taking of that blessed name upon him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and daring to stile himself Christian , virtually binde himself to depart from all iniquity : 2 Tim. 2.19 . nor so only , but to endeavour also ( after the example of him , whose name otherwise he unworthily usurpeth , ) to be just , merciful , temperate , humble , meek , patient , charitable ; to get the habits , and to exercise the acts , of these and all other holy graces and vertues . Nay more ; the Gospel imposeth upon us some moral strictness , which the Stoicks themselves , or whoever else were the most rigid Masters of morality , never so much as thought of . Nay yet more ; it exalteth the Moral Law of God himself given by Moses to the people of Israel to a higher pitch , then they ( at least as they commonly understood the Law ) took themselves thereby obliged unto . That a man should forsake all his dearest friends , yea and deny his own dearest self too , Luk. 18.29 . Mat. 16.24 . Mat. 5.44 . 1 Joh. 3.16 . for Christs sake ; and yet for Christs sake at the same time love his deadliest enemies : That he should take up his Cross , and ( if need were ) lay down his life , not only for his great master , but even for the meanest of his fellow-servants too : That he should exult with joy , and abound in hope , in the midst of tribulations , of persecutions , of death it self ! Surely the Mystery that driveth at all this , must needs be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the highest degree : the great mystery of godliness . That for the scope .

27. Look now secondly at the parts and parcels , the several pieces ( as it were ) whereof this mystery is made up ; those mentioned in this verse , and the rest : and you shall finde , that from each of them severally , but how much more then from them altogether joyntly , may be deduced sundry strong motives and perswasives unto Godliness . Take the material parts of this Mystery : the Incarnation , Nativity , Circumcision , Baptisme , Temptation , Preaching , Life , Death , Buriall , Resurrection , Ascension , Intercession , and Second coming of Christ . Or take ( if I may so call them ) the formal parts thereof : our eternal Election before the world was , our Vocation by the preaching of the Gospel , our Iustification by Faith in the merits of Christ , our Sanctification by the Spirit of grace , the stedfast promises we have , and hopes of future Glory , and the rest . It would be too long to vouch texts for each particular ; but this I say of them all in general : there is not one linke in either of those two golden chains , which doth not straightly tye up our hands , tongues , and hearts , from doing evil ; draw us up effectually unto God and Christ ; and strongly oblige us to shew forth the power of his grace upon our soules , by expressing the power of Godliness in our lives and conversations . That for the Parts .

28. Thirdly , Christian Religion may be called the mystery of Godliness , in regard of its Conservation : because Godliness is the best preserver of Christianity . Rootes , and Fruits , and Herbs , which let alone and left to themselves would soon corrupt and putrifie ; may , being well condited with sugar by a skilful Confectioner , be preserved to continue for many years , and be serviceable all the while . So the best and surest means to preserve Christianity in its proper integrity and power , from corrupting into Atheisme or Heresie , is to season it well with Grace , ( as we do fresh meats with salt to keep them sweet ; ) and to be sure to keep the Conscience upright . Holding the mysteries of Faith in a pure Conscience , saith our Apostle a little after , at ver. 9. of this Chapter : and in the first Chapter of this Epistle ver. 19. Holding faith and a good Conscience , which ( later ) some having put away , concerning faith have made shipwrack . Apostacy from the faith springeth most an end from Apostacy in manners : And he that hath but a very little care how he liveth , can have no very fast hold of what he beleeveth . For when men grow once regardless of their Consciences , good affections will soon languish : and then will noysome lusts gather strength , and cast up mud into the soule , that the judgement cannot run clear . Seldome is the head right , where the heart is amiss . A rotten heart will be ever and anon sending up evil thoughts into the minde , as marish and fenny grounds do foggy mists into the aire , that both darken and corrupt it . As a mans tast , when some malignant humour affecteth the organ , savoureth nothing aright , but deemeth sweet things bitter , and sowre things pleasant : So where avarice , ambition , malice , voluptuousness , vain-glory , sedition , or any other dominering lust hath made it self master of the heart : it will so blinde and corrupt the judgement , that it shall not be able to discern ( at any certainty ) good from evil , or truth from falshood . Wholsome therefore is S. Peters advice , Esay 5.20 . 2 Pet. 1.5 . to add unto Faith Vertue . Vertue will not only keep it in life , but at such a height of vigour also , that it shall not easily either degenerate into Heresie , or languish into Atheisme .

29. We see now 3. Reasons , for which the doctrine of Christianity may be called The mystery of Godliness : because it first exacteth Godliness ; and secondly exciteth unto Godliness ; and is thirdly best preserved by Godliness . From these premises , I shall desire ( for our neerer instruction ) to infer but two things only : the one , for the triall of Doctrines ; the other , for the bettering of our lives . For the first : S. Iohn would not have us over forward to beleeve every spirit . Every spirit , 1 Joh. 4.1 . doth he say ? Truly it is impossible we should ; unles we should beleeve flat contradictions . Whilest one Spirit saith , It is ; another spirit saith It is not : can a man beleeve the one , and not disbeleeve the other , if he hear both ? Beleeve not every spirit then , is as much ( in S. Iohns meaning ) as if he had said , Be not too hasty to beleeve any spirit ( especially where there appeareth some just cause of suspicion ) but try it first , whether it be a true spirit or a false . Even as S. Paul biddeth us prove all things , that having so done , we may hold fast what upon triall proveth good , 1 Thes. 5.21 . and let the rest goe .

30. Now holy Scripture is certainly that Lapis Lydius , that Test whereby this trial is to be made . Ad legem & ad testimonium : when we have wrangled as long as we can , Esay 8.10 . hitherto we must come at last . But sith all Sectaries pretend to Scripture ; Papists , Anabaptists , Disciplinarians , All ; yea the Divel himself can vouch Text , to drive on a Temptation : It were good therefore we knew , how to make right application of Scripture , for the Trial of Doctrines , that we do not mistake a false one for a true one . Many profitable Rules for this purpose our Apostle affordeth us in sundry places . One very good one we may gather from the words immediately before the Text , wherein the Church of God is said to be the pillar and ground of truth . The collection thence is obvious , that it would very much conduce to the guiding of our judgements aright , in the examining of mens doctrines concerning either Faith or Manners , wherein the letter of Scripture is obscure , or the meaning doubtful ; to informe our selves as well as we can , in credendis , what the received sense ; and in agendis , what the constant usage and practise , of the Church ( especially in the ancienter times ) hath been concerning those matters : and that to consider what conformity the doctrines under triall hold with the principles , upon which that their sense or practise in the premises was grounded . The Iudgment and Practice of the Church , ought to sway very much with every sober and wise man : either of which whosoever neglecteth , or but slighteth ( as too many do , upon a very poore pretence , that the mystery of iniquity began to work betimes ) runneth a great hazard of falling into many Errors and Absurdities . If he do not ; he may thank his good fortune , more then his fore-cast : and if he do ; he may thank none but himself , for neglecting so good a guide .

31. But this now-mentioned Rule , although it be of excellent use , if it be rightly understood , and prudently applyed , and therefore growing so nere the Text , I could not wholly baulk it ; without some notice taken of it : it being not within the Text , I press it no farther ; but come to another , that springeth out of the very Text it self . And it is this : a very good one too . viz. That when we are to try the doctrines , we should duly examine them whether they be according unto Godliness , yea or no. Our Saviours direction for the discovery of false Prophets Mat. 7. is to this very purpose ; Mat. 7.16 , 20. Ex fructibus , Ye shall know them by their fruits . Meaneth he it , trow you , of the fruits of their lives in their outward conversation ? Verily no : not only ; no , nor principally neither : perhaps not at all . For Falshood is commonly set off by hypocrisie : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the next following verse here . Shews of sanctity and purity , pretensions of Religion and Reformation ; is the wooll that the wolfe wrappeth about him , when he meaneth to do most mischief with least suspition . The Old Serpent sure is never so silly , as to think his ministers ( the ministers of darkness ) should be able to draw in a considerable party into their communion , should they appear in their dismal colours : therefore he putteth them into a new dress before he sendeth them abroad ; distinguishing and transforming them as if they were the ministers of righteousness and of the light . 2 Cor. 11.13 . — 15. Our Saviour therefore cannot mean the fruits of their lives so much , ( if at all , ) as the fruits of their Doctrines : that is to say , the necessary consequents of their Doctrines ; such conclusions , as naturally and by good and evident discourse do issue from their Doctrines . And so understood , it is a very useful Rule ; even in the Affirmative , ( taking in other requisite conditions withall : ) but in the Negative , taken even alone and by it self , it holdeth infallibly . If what is spoken seem to be according to godliness ; it is the better to like onward , and the more likely to be true : yet may it possibly be false for all that , and therefore it will be needfull to try it farther , and to make use of other Criterians withall . But if what is spoken , upon examination appear to have any repugnancy with Godliness , in any one branch or duty thereunto belonging : we may be sure the words cannot be wholsome words . It can be no heavenly Doctrine , that teacheth men to be earthly , sensual , or Devilish : or that tendeth to make men unjust in their dealings , uncharitable in their censures , undutiful to their superiours ; or any other way , superstitious , licentious , or prophane .

32. I note it , not without much rejoycing and gratulation to us of this Church . There are , God knoweth , a foot in the Christian world Controversies more then a good-many : Decads , Centuries , Chiliads of novel Tenents , brought in this last age , ( which were never believed , many of them scarce ever heard of , in the ancient Church ) by Sectaries of all sorts . Now it is our great comfort ( blessed be God for it ) that the Doctrine established in the Church of England ( I mean the publick Doctrine , for that is it we are to hold us to , passing by private opinions ; ) I say the publick Doctrine of our Church is such , as is not justly chargeable with any impiety , contrarious to any part of that duty we owe either to God or Man . Oh that our conversations were as free from exception , as our Religion is ! Oh that we were sufficiently carefull to preserve the honour and lustre of the truth we profess by the correspondency of our lives and actions thereunto .

33. And upon this point we dare boldly joyn issue , with our clamorous adversaries on either hand , Papists I mean , and Disciplinarians . Who do both , so loudly , ( but unjustly ) accuse us and our Religion : they , as carnal and licencious ; these , as Popish and superstitious . As Eliah once said to the Baalites , that God that answereth by fire , 1 King . 18.24 . let him be God : so may we say to either of both ; and when we have said it , not fear to put it to a fair trial ; That Church , whose Doctrine , Confession , and Worship is most according to Godliness , let that be the Church . As for our Accusers , if there were no more to be instanced in but that one cursed position alone , wherein ( notwithstanding their disagreements otherwise ) they both consent ; That lawful Soveraigns may be by their Subjects resisted , and Arms taken up against them , for the cause of Religion : it were enough to make good the challenge against them both . Which is such a notorious piece of Vngodliness , as no man , that either feareth God or King as he ought to do , can speak of , or think of without detestation : and is certainly ( if either St Peter or St Paul , those two great Apostles understood themselves ) a branch rather of that other great mysterie ( 2 Thes. 2. ) the mysterie of Iniquity , then of the great Mysterie here in the Text , the Mysterie of Godliness . There is not that point in all Popery besides , ( to my understanding ) that maketh it savour so strongly of Antichrist ; as this one dangerous and desperate point of Iesuitism doth . Wherein yet those men , that are ever bawling against our Ceremonies and Service , as Antichristian , do so deeply and wretchedly symbolize with them . The Lord be judg between them and us : whether our Service , or their Doctrine , be the more Antichristian .

34. I have done with the former Inference , for the trial of Doctrines : there is another yet behinde , for the bettering of our Lives . For sith Christianity is a Mysterie of Godliness : it concerneth every Christian man , so to take the mysterie along with him , that he leave not Godliness behind . That is , whatsoever becometh of doubtful controversies ; to look well to his life , and to make conscience of practising that which without all controversie is his duty . I know , Controversies must be looked into : and it were well , if it were done by them ( and by them only ) whose gifts and callings serve for it . For truths must be maintained , errours must be refuted , and the mouths of gainsayers must be stopped . All this must be done , it is true : but it is as true , when all this is done , still the shortest cut to heaven is Faith and Godliness .

35. I know not how better to draw my Sermon towards a conclusion , then by observing how the great Preacher concludeth his , Eccles. last . After he had taken a large and exact survey of all the travels that are done under the Sun , and found nothing in them but Vanity and vexation of Spirit : he telleth us at length , that in multitude of books and much reading , we may sooner meet with weariness , then satisfaction . But saith he , if you will hear the end of all , here it is ; this is the conclusion of the whole matter : Fear God and keep his Commandements ; for this is the whole business of man , upon which all his care and employment in this world should be spent . So I say we may puzzle our selves in the pursuite of knowledg , dive into the mysteries of all Arts and Sciences , especially ingulph our selves deep in the studies of those three highest professions of Physick , Law , and Divinity : For Physick , search into the writings of Hippocrates , Galen and the Methodists , of Avicen and the Empericks , of Paracelsus and the Chymists ; for Law , wrestle through the large bodies of both Laws Civil and Canon , with the vast Tomes of Glosses , Repertories , Responses , and Commentaries thereon , and take in the Reports and year-books of our Common-Law to boot ; for Divinity , get through a course of Councils , Fathers , School-men , Casuists , Expositors , Controversers of all sorts and sects . When all is done , after much weariness to the flesh and ( in comparison thereof ) little satisfaction to the mind ( for the more knowledg we gain by all this travell , the more we discern our own ignorance , and thereby but encrease our own sorrow : ) the short of all is this ; and when I have said it , I have done , you shall evermore find , try it when you will , Temperance , the best Physick ; Patience , the best Law ; and A good Conscience the best Divinity . I have done . Now to God , &c.

AD AULAM. Sermon X. WHITE-HALL ; at a publick Fast. 8 Iuly 1640. PSALM 119.75 .

I know , O Lord , that thy judgments are right : and that thou of very faithfulness hast caused me to be troubled .

1. IN which words the holy Prophet in two several conclusions giveth unto God the glory of those two his great attributes , that shine forth with so much lustre in all the Works of his providence : his Iustice and his Mercy . The glory of his Iustice in the former conclusion , I know O Lord that thy judgments are right : the glory of his Mercy in the latter , And that thou of very faithfulness hast caused me to be troubled . And to secure us the better of the truth of both conclusions , because flesh and bloud will be ready to stumble at both : We have his Scio prefixed , expresly to the former only , but ( the speech being copulative ) intended to both . I know O Lord that thy judgments are right : and I know also that thou of very faithfulness hast caused me to be troubled . Our order must be to begin with the Conclusions first , as they lie in the Text ; and after that to proceed to Davids knowledg of them , although that stand first in the order of the words . In the former Conclusion we have to consider of two things . First , what these judgments of God are that David here speaketh of , as the subject : and then of the righteousness thereof , as the Predicate . I know , O Lord , that thy judgments are right .

2. What Iudgements first ? There are judicia oris , and there are judicia operis : the judgements of Gods mouth , and the judgements of Gods hands . Of the former there is mention at Vers. 13. [ With my lips have I been telling of all the judgements of thy mouth ] And by these Iudgements are meant nothing else but the holy Law of God , and his whole written word ; which every where in this Psalme are indifferently called his Statutes , his Commandements , his Precepts , his Testimonies , his Iudgements . And the Laws of God are therefore ( amongst other reasons ) called by the name of a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Justin Martyr . respons. ad orthod. qu. 92. Iudgments ; because by them we come to have a right judgment , whereby to discern between good and evil . We could not otherwise with any certainty judg , what was meet for us to do , and what was needful for us to shun . A lege tuâ intellexi , at verse 104. By thy Law have I gotten understanding . St Paul confesseth Rom. 7. that he had never rightly known what sin was , if it had not been for the Law : and he instanceth in that of lust , which he had not known to be a sin , Rom. 7.7 . if the Law had not said Thou shalt not covet . And no question but these judgments , these judicia oris , are all right too : for it were unreasonable to think , that God should make that a rule of right to us ; which were it self not right . We have both the name , ( that of judgments ; ) and the thing too , ( that they are right ) in the 19th Psalm : Where having highly commended the Law of God , under the several appellations of Law , Testimonies , Statutes , and Commandements verse 7. and 8. the Prophet then concludeth under this name of Iudgments verse 9 The judgments of the Lord are true and righteous altogether .

3. Besides these Iudicia Oris , which are Gods judgments of direction : there are also Iudicia Operis , which are his judgments for correction . And these doe ever include aliquid poenale , something inflicted upon us by Almighty God , as it were by way of punishment ; something that breedeth us trouble or grief : The Apostle saith Heb. 12. that every chastening is grievous : Heb. 12.11 . and so it is more or less ; or else it could be to us no punishment . And these again are of two sorts : yet not distinguished so much by the things themselves that are inflicted , as by the condition of the persons on whom they are inflicted , and especially by the affection , and intention of God that inflicteth them . For all , whether publick calamities that light upon whole Nations , Cities , or other greater or lesser societies of men , ( such as are pestilences , famine , war , inundations , unseasonable weather , and the like ; ) or private afflictions that light upon particular families or persons , ( as sickness , poverty , disgraces , injuries , death of friends , and the like : All these , and whatsoever other of either kind , may undergo a two-fold consideration : in either of both which , they may not unfitly be termed the Iudgments of God ; though in different respects .

4. For either these things are sent by Almighty God in his heavy displeasure , as plagues upon his enemies , intending therein their destruction . Such as were those publick judgments , upon the old world , swept away with the floud ; upon Sodom and the other Cities , consumed with fire from heaven ; upon Pharaoh and his host , overwhelmed in the red Sea ; upon the Canaanites , spewed out of the land for their abominations ; upon Ierusalem , at the final destruction thereof by the Romans . And those private judgments also , that befell sundry particular persons , as Cain , Absolon , Senacherib , Herod , and others . Or else they are laid by Amighty God as gentle corrections upon his own children , in his fatherly love towards them , and for their good ; to chastise them for their strayings , to bring them to repentance for their sins , to make them more observant and careful of their duty thence-forward , to exercise their faith and patience and other graces , and the like . Such as were those distresses that befell the whole people of Israel sundry times under Moses , and in the dayes of their Iudges and Kings ; and those particular trials and afflictions , wherewith Abraham , and Ioseph , and Iob , and David , and Paul , and other the holy Saints and servants of God were exercised in their times .

5. Both the one sort and the other are called Iudgments : but ( as I said ) in different respects , and for different reasons . Those former plagues are called Gods Iudgments ; because they come from God , not as a loving and merciful father , but as a just and severe Iudge : who proceeding according to course of Law giveth sentence against a malefactor to cut him off . And therefore this kind of judgment David earnestly deprecateth , Psalm 143. [ Enter not into judgment with thy servant : ] for then neither can I , Psal. 143.2 . nor any flesh living be justified in thy sight . These later corrections also or chastenings of our heavenly father are called Iudgments too , 1 Cor. 11.32 . [ When we are judged , we are chastened of the Lord : ] but in a quite different notion . Because God proceedeth therein , not with violence and fury , as men that are in passion use to do : but coolely , and advisedly , and with judgment . And therefore , whereas David deprecated Gods judgment ( as we heard ) in that former notion , and as Iudgment is opposed to Favour : Ieremy on the other side desireth Gods Iudgment in this later notion , and as it is opposed to Fury [ Correct me ▪ O Lord : Jer. 10.24 . yet in thy judgment , not in thy fury . ] Jer. 10.

6. Now we see the severall sorts of Gods Iudgments : which of all these may we think is here meant ? If we should take them all in , the Conclusion would hold them , and hold true too . Iudicia oris , and judicia operis ; publick and private judgments ; those plagues wherewith in fury he punisheth his enemies , and those rods wherewith in mercy he correcteth his children : most certain it is , they are all right . But yet I conceive those judicia oris not to be so properly meant in this place : for the Exegesis in the later part of the verse , ( wherein what are here called judgments , are there expounded by troubles ) seemeth to exclude them , and to confine the Text in the proper intent thereof to these judicia operis only : but yet to all them of what sort soever ; publick or private , plagues or corrections . Of all which he pronounceth that they are Right : which is the predicate of the Conclusion ; and cometh next to be considered . I know , O Lord , that thy judgments are right .

7. And we may know it too , if we will but care to know either God or Our selves . First for God ; though we be not a a — incomprehensibilis dispositio , & irreprehensibilis . Bernard . serm. 103. able to comprehend the reasons of his dispensations , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : yet for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that the judgments are right , it may satisfie us if we do but know that they are his . Tua will infer recta strongly enough : for the Lord , who is righteous in all his wayes , must needs be so in the way of his judgments too . Psal. 145.17 . Esay 26.8 . 1. Mens judgments are sometimes not right through mis-informations , and sundry other mistakings and defects ; for which the Laws therefore allow writs of Errour , appeals , and other remedies : But as for God , he not only spieth out the goings , but also searcheth into the hearts of all men ; Psal. 139.3 . he pondereth their spirits , Prov. 21.2 . and by him all their actions are weighed . 2. Mens judgments are sometimes not right , because themselves are partial and unjust ; awed with fear , blinded with gifts , transported with passion , carried away with favour or disaffection , or wearied with importunity . But as for God , with him is no respect of persons , nor possibility of being corrupted . Rom. 2.11 . Abraham took that for granted , that the judg of all the world must needs do right , Gen. 18.25 . Gen. 18. And the Apostle rejecteth all suspicion to the contrary with an Absit , ( what shall we say then ? is there unrighteousness with God ? God forbid , Rom. 9. Rom. 9.14 . ) 3. Mens judgments are sometimes not right , meerly for want of zeal to justice : They lay not the causes of poor men to heart , nor are willing to put themselves to the pains or trouble of sifting a cause to the bottome , nor care much which way it go , so as they may but be at rest , and enjoy their ease . But as for God , he is zealous of doing justice : he loveth it himself ; he requireth it in others ; punishing the neglect of it , and rewarding the administration of it in them to whom it belongeth . ( The righteous Lord loveth righteousness , Psal. 11. )

Psal. 11. ult. 8. And then secondly in our selves we may find ( if we will but look ) enough to satisfie us even for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 too , so far as is meet for us to expect satisfaction . The judgments of God indeed are abyssus multa : his wayes are in the sea , and his paths in the deep waters , Psal. 77.19 . and his footstops are not known ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rom. 11.33 . Soon may we lose our selves in the search , but never find them out . Yet even there , where the judgments of God are like a great deep , unfathomable by any finite understanding : his righteousness yet standeth like the high mountains ( as it is in Psalm 36. ) visible to every eye . Psal. 36.6 . If any of us shall search well into his own heart , and weigh his own carriage and deservings : if he shall not then find enough in himself to justifie God in all his proceedings ; I forbid him not to say ( which yet I tremble but to rehearse ) that God is unrighteous .

9. The holy Saints of God therefore have ever acquitted him , by condemning themselves . The Prophet Ieremy in the behalf of himself and the whole Church of God , [ The Lord is righteous : Lam. 1.18 . for I have rebelled against his Commandement , Lam. 1. ) So did Daniel in that his solemn confession , when he set his face to seek the Lord God by prayer and supplications , with fasting and sack-cloth and ashes Dan. 9. ( O Lord , righteousnesse belongeth unto thee ; but unto us confusion of face , as it is this day , to our Kings , to our Princes , and to our fathers : because we have sinned against thee , verse 7. ) and again after at verse 14. ( Therefore hath the Lord watched upon the evil , and brought it upon us ; for the Lord our God is righteous in all his works which he doth : for we obeyed not his voice . Yea so illustrious many times is the righteousness of God in his judicial proceedings , that it hath extorted an acknowledgment from men obstinately wicked . Pharaoh , who sometimes in the pride of his heart had said , Who is the Lord ? was afterwards by the evidence of the fact it self forced to this confession , Exod. 5.2 . I have sinned : the Lord is righteous , but I and my people are wicked , Exod. 9. Exod. 9.27 .

10. They are then ( at least in that respect ) worse then wicked Pharaoh , that to justifie themselves , will not stick to repine even at God himself , and his judgments ; as if he were cruel , and they unrighteous : like the slothful servant in the parable , that did his master no service at all ; and yet as lazy as he was , Mat. 25.24 . could blame his master for being an hard man . Cain , when he had slain his righteous brother , and God had laid a judgment upon him for it ; complained of the burden of it , as if the Lord had dealt hardly with him , in laying more upon him then he was able to bear : Gen. 4.13 . never considering the weight of the sin , which God in justice could not bear . Solomon noteth it as a fault common among men , when by their own sinful folly they have pulled misery upon themselves , then to murmur against God , and complain of his providence : Prov. 19.3 . [ The folly of a man perverteth his wayes , and his heart fretteth against the Lord , Prov. 19. ] As the Israelites in their passage through the wilderness , were ever and anon murmuring and complaining at somewhat or other ; either against God , or ( which cometh much to one ) against Moses and Aaron , and that upon every occasion , and for every trifle : so do we . Every small disgrace , injury , affront , or losse , that happeneth to us from the frowardness of our betters , the unkindness of our neighbours , the undutifulness of our children , the unfaithfulness of our servants , the unsuccesfulness of our attempts , or by any other means whatsoever ; any sorry thing , will serve to put us quite out of patience : Jonas 4.8 . as Ionas took pet at the withering of the gourd . And as he was ready to justifie his impatience even to God himself [ Doest thou well to be angry , — Verse 9. Ionas ? Ey marry do I ; I do well to be angry even to the death : ] so are we ready , in all our murmurings against the Lords corrections , to flatter our selves as if we did not complain without cause ; especially where we are able to charge those men that trouble us , with unrighteous dealing .

11. This is , I confess , a strong temptation to flesh and bloud ; and many of Gods holy servants have had much ado to overcome it , whilest they looked a little too much outward . But yet we have by the help of God a very present remedy there-against , if blinde self-love will but suffer us to be so wise as to make use of it : and that is no more but this , to turn our eye inward ; and to examine our selves , not how well we have dealt with other men who now requite us so ill ; but how we our selves have requited God , who hath dealt so graciously and bountifully with us . If we thus look back into our selves and sins , we shall soon perceive that God is a a — Etsi proximus exigere forsi●an non possit ex jure , exigit tamen Deus . Bernard . serm. de verb. Origenis . just even in those things wherein men are unjust ; and that we have most righteously deserved at his hands to suffer all those things , which yet we have no ways deserved at their hands by whom we suffer . It will well become us therefore , whatsoever judgments God shall please at any time to lay upon us , or to threaten us withall , either publick or private , either by his own immediate hand , or by such instruments as he shall employ ; Phil. 2.14 . without all murmurings or disputings to submit to his good will and pleasure , and to accept the punishment of our iniquitie , ( as the phrase is Levit. 26. ) by humbling our selves , Levit. 26.41 , 43. and confessing that the Lord is righteous : as Rehoboam and the Princes of Iudah did 2 Chron. 12. The sence of our own wickednesse in rebelling , and the acknowledgment of Gods justice in punishing , 2 Chron. 12.6 . ( which are the very first acts of true humiliation , and the first steps unto true repentance ; ) we shall find by the mercy of God to be of great efficacy , not only for the averting of Gods judgments after they are come , but also ( if used timely enough and throughly enough ) for the preventing thereof before they be come . 1 Cor. 11.31 . For if we would judg our selves , we should not be judged of the Lord , 1 Cor. 11. But because we neglect it , ( and yet it is a thing that must be done , or we are undone ; ) God in great love and mercy towards us , setteth in for our good ; and doth it himself , rather then it should be left undone , and we perish : — 32. even as it there followeth , When we are judged , we are chastened of the Lord , that we should not be condemned with the world . And this is that faithfulnesse of God which David acknowledgeth in the later Conclusion : whereunto I now pass .

12. — And that thou of very faithfulnesse hast caused me to be troubled . In which words we have these three points : First , David was troubled : next God caused him to be so troubled : last , and God did so out of very faithfulness . No great newes , when we hear of David , to hear of troubles withall ; ( Lord , Psal. 132.1 . remember David and all his troubles , Psal. 132. ) Consider him which way you will , in his condition natural , spiritual , or civil ; that is , either as a man , or as a godly man , or as a King : and he had his portion of troubles in every of those conditions . First , troubles he must have as a man . Haec est conditio nascendi . Every mothers childe that cometh into the world , a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pythag . aur. carm. falleth a childs-part of those troubles the world affordeth . Man that is born of a woman , those few dayes that he hath to live he shall be sure to have them full of trouble howsoever . In mundo pressuram , saith our Saviour , In the world ye shall have tribulation . Never think it can be otherwise , Job 14.1 . Joh. 16.33 . Psal. 84.6 . Eccl. 1.14 . so long as you live here below in the vale of misery , where at every turn you shall meet with nothing but very vanity and vexation of spirit .

13. Then he was a Godly man : and his troubles were somewhat the more for that too . 2. Tim. 3.12 . For all that will live godly must suffer persecution : and however it is with other men , certainly many are the troubles of the righteous . Psal. 34.19 . It is the common lot of the true children of God , because they have many outflyings , Heb. 12.7 , 8. wherewith their holy Father is not well-pleased , to come under the scourge oftner then the bastards do . If they do amisse , ( and amisse they do ) they must smart for it either here , or hereafter : 1. Cor. 11.32 . Now God meaneth them no condemnation hereafter , and therefore he giveth them the more chastening here .

14. But was not David a King ? and would not that exempt him from troubles ? He was so indeed : but I ween his troubles were neither the fewer nor the lesser for that . There are sundry passages in this Psalm , that induce me to believe ( with great probability ) that David made it while he lived a yong man in the Court of Saul , Vers. 9.99 , 100 , &c. long before his coming to the Crown . But yet he was even then unctus in Regem , anointed and designed for the Kingdom ; and he met even then with many troubles the more for that very respect . And after he came to enjoy the Crown , if God had not been the joy and crown of his heart , he should have had little joy of it : so full of trouble and unrest was the greatest part of his reign . I note it , not with a purpose to enter into a set discourse how many and great the troubles are that attend the Crowns and Scepters of Princes ; which I easily believe to be far both more and greater , then we that stand below are capable to imagine : but for two other reasons a great deal more useful , and therefore so much the more needful to be thought on both by them and us . It should first work in all them that sit aloft , and so are exposed to more and stronger blasts , the greater care to provide a safe resting place for their souls : that whensoever they shall meet with trouble and sorrow in the flesh , ( and that they shall be sure to do ofter then they look for ) they may retire thither , there to repose and solace themselves in the goodness of their God ; saying eftsoones with our Prophet , ( Return unto thy rest , O my soul. ) It was well for him , Psal. 116 7. that he had such a rest for his soul : for he had rest little enough otherwise , from continual troubles and cares in his civil affairs and estate . And it should in all reason secondly quicken the hearts of all loyal and well-affected subjects , by their prayers , counsels , services , aids , and cheerful obedience respectively , rather to afford Princes their best assistance , for the comfortable support of that their weighty and troublesome charge ; then out of ambition , discontent , popularity , envy , or any other cross or peevish humor add unto their cares , and create unto them more troubles .

15. David , you see , had troubles ; as a man , as a godly man , as a King . But who caused them ? Sure in those his first times , when ( as I conjecture ) he wrote this Psalm ; Saul with his Princes and followers was the chiefest cause of most of his troubles : and afterwards crafty Ahitophel caused him much trouble , and railing Shimei some , and seditious Sheba not a little ; but his rebellious son Absalon most of all . He complaineth of many troublers raised by the means of that son , in Psalm 3. Domine quàm multiplicati ! Lord how are they increased that trouble me . Psal. 3.1 . Yet here , you see ; he overlooketh them all , and all other second causes ; and ascribeth his troubles wholly unto God . So he did also afterwards in the particular of Shimei's rayling ; Let him alone , 2 Sam. 16.10 . saith he to Abishai , Let him curse on , for God hath bidden him . Even as Iob had done before him : when the Sabeans and the Chaldeans had taken away his cattle and goods , he scarce took notice of them , ( he knew they were but instruments ; ) but looked at the hand of God only , as the chief and principal cause , Dominus abstulit , Job 1.21 . The Lord hath given , and the Lord hath taken away . Neither did David any injury at all to Almighty God in ascribing it to him : for God also himself taketh it all upon himself ; I will raise him evil out of his own house : 2 Sam. 12.11 , 12. and I will do it before the sun , 2 Sam. 12.

16. How all those things , ( wherein wicked men serving their own lusts only in their own purpose , Eckz. 29.20 ; Esay 10.5 . — 15. do yet unwittingly do service to God Almighty in furthering his wise and holy designs ) can have their efficiency from causes of such contrary quality , and looking at such contrary ends , to the producing of one and the same effect : is a speculation more curious then profitable . It is enough for us to know , that it neither casteth any blemish at all upon him , that he maketh such use of them ; nor giveth any excuse at all to them , that they do such service to him : but that all this notwithstanding , he shall still have the whole glory of his own wisdom and holiness ; and they shall still bear the whole burthen of their own folly and wickedness . But there is another , and that a far better use to be made hereof , then to trouble our selves about a mysterie that we shall never be able in this life to comprehend ; and that is this : that seeing all the troubles that befall us in any kind whatsoever , or by what instruments soever , come yet from the hand of God ; we should not therefore , when at any time we meet with trouble , rage against the second causes , or seek to venge our teen upon them , as of our selves we are very apt to do : but laying our hands upon our mouths , compose our selves to a holy patience and silence ; considering it is a a Placeat homini , quicquid Deo placuit . Senec. Epist. 75. his will and pleasure to have it so , to whom it is both our duty and wisdom wholly to submit .

17. We may learn it of holy Iob. His wife moved his patience not a little , by moving him to impatience : Job 2.10 . Thou talkest like a foolish woman , saith he : shall we receive good things at the hand of God , and shall we not receive evil also ? Or we may learn it of good old Eli. When he received a message from the Lord by the mouth of young Samuel of a right heavy judgment shortly to fall upon him and his house for his fond indulgence to his ungracious children ; he made no more reply , but said only , It is the Lord : let him do what seemeth him good . Or , to go no further then our Prophet David , 1 Sam. 3.18 . we may learn it sufficiently from him , Psalm 39. I was dumbe , saith he , Psal. 39.9 . and opened not my mouth , Quoniam tu fecisti , for it was thy doing . This consideration alone , Quoniam tu fecisti , is enough to silence all tumultuous thoughts , and to cut off all farther disputing and debating the matter : that it is God that causeth us to be troubled . All whose judgments , are not only done in righteousnesse , as we have hitherto heard : but towards his children also out of much love and faithfulnesse , as we are next to hear , [ I know that of very faithfulnesse thou hast caused me to be troubled . ]

18. In the former part of the verse , where he spake of the righteousnesse of God , he did it indefinitely , without mentioning either himself or any other person : not particularly , Thy judgments upon me ; but indefinitely , I know O Lord , that thy judgments are right . But now in this latter part of the verse , where he cometh to speak of the faithfulness of God , he nameth himself ; And that thou of very faithfulnesse hast caused Me to be troubled . For as earthly Princes must do justice to all men , ( for Iustice is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , every man may challenge it , and there must be no respect had , no difference made of persons therein ; ) but their favours they may bestow upon whom they think good : so God will have his justice to appear in all his dealings with all men generally , be they good or bad , that none of them all shall be able to say he hath done them the least wrong ; but yet his tender mercies and loving kindnesses , those he reserveth for the godly only , who are in special favour with him , and towards whom he beareth a special respect . For by faithfulnesse here , as in sundry other places of Scripture , is meant nothing else but the special love and favour of God towards those that love and fear him , whereby he ordereth and disposeth all things so , as may make most for their good .

19. And it is not unfitly so called ; whether we respect the gracious promises , that God hath made unto them , or those sundry mutual relations , that are between him and them . First , faithfulnesse relateth to a promise : Heb. 10.23 . ( He is faithful that hath promised Heb. 10. ) Truly God is a debter to no man : that he doth for us any thing at all , it is ex mero motu , of his own grace and goodness meerly ; we can challenge nothing at his hands . But yet so desirous is he to manifest his gracious love to us , that he hath freely bound himself , and so made himself a voluntary debter by his promises , ( for promise is due debt : ) insomuch as he giveth us the leave , and alloweth us the boldness to remind him of his promises , to urge him with them , and as it were to adjure him by all his truth and faithfulness to make them good . But what a kind of promise is this , may some say ; to promise a man to trouble him ? It seemeth a threatning this : not a promise . If these be his promises , God may keep his promises to himself ; we shall not be very forward to challenge him or his faithfulness about them . Yet so it is : the afflictions and troubles wherewith God in his love chasteneth his children for their good , are indeed part of his promise , and that a gracious part too . In Mark 10. you shall find persecutions , ( and persecutions are troubles ) expresly named there among other things , as a part of the promise or reward ; Mark 10.30 . ( No man that hath left house or brethren &c. for my sake and the Gospels , but he shall receive an hundred fold now in this time , houses , and brethren , &c. with persecutions , and in the world to come eternal life . ) There it is exprest : but where it is not so , it must ever be understood in all the promises that concern this life . It is a received rule among Divines , that all temporal promises are to be understood cum exceptione crucis : that is to say , not absolutely , but with this reservation , unless the Lord in his holy wisdom shall see it good for us to have it otherwise . So that if at any time he see it good for us to be troubled , ( as many times he doth ; David confesseth it but four verses higher , Psal. 119.71 . Bonum mihi quòd humiliasti , It is good for me that I have been in trouble ; ) he doth then in great love to us cause us to be troubled : and that out of very faithfulness , and in regard of his Promise .

20. There are also sundry mutual relations , wherein God and his people stand tied either to other ; all which require faithfulness . He is their Creator , 1 Pet. 4.19 . and they are the work of his hands : and St Peter stileth him a faithful Creator . He is their shepherd , and they the sheep of his pasture : Psal. 23.1 . and a faithful shepheard he is , a good shepheard , Iohn 10. To omit these , and sundry other , as of Father , Master , Husband , John 10.11 . and the rest : take but this one relation only of friendship ; whereto ( as every man knoweth ) faithfulness is so necessary , as nothing can be more . Now as for those that believe God and keep his Commandements , God entreth into a league and covenant of a a Inter bonos viros & Deum amicitia est , conciliante virtute . Senec. de Provid . cap. 1. friendship with them : for Faith and Obedience are those very things that qualifie us for his friendship . ( Abraham believed God , and it was counted to him for righteousness , and he was called the friend of God , James 2. ) There is Faith . Ye are my friends , if ye keep my commandements , saith our Saviour , Iohn 15. There is Obedience . Such a league of friendship there was betwixt God and David in his particular : and as strongly tied and confirmed , James 2.23 . John 15.14 . as any other we read of ; the parties swearing fidelity either to other . God to him : The Lord hath made a faithful Oath unto David , Psalm . 32.11 . and he shall not shrink from it . And he to God : I have sworn , and am stedfastly purposed , to keep thy righteous judgments . The misery is ; Psalm 119.106 . we hold not touch perfectly with God , but break with him oftentimes through humane frailty and subreption , and sometimes also in a more desperate and provoking manner , when we sin presumptuously and with a high hand . David himself , notwithstanding his Oath , and the stedfastness of his purpose to perform it , yet held not out ; but failed sundry times through infirmity : but he shrank most shamefully and foully in the matter of Vriah . But here is our comfort then on the other side ; that though we are wavering and loose , off and on , 3 King . 15.5 . and no hold to be taken of us ; yet he is still the same , he remaineth a fast and constant friend to us . Though we sometimes so far forget our selves and our faithful promise , as to deny him ; yet he continueth faithful , and will not deny himself : no nor us neither , 2 Tim. 2.13 . if we will but seek to him in any time by true repentance , confessing our unfaithfulness and asking pardon thereof , and not wholly and finally renounce the covenant we made with him . It maketh well for us , that he is not forward to take ( no not all just ) exceptions he might : if he should be any whit extream , to mark what we do amiss , Psalm 130.3 . not a man of us all should long abide in his friendship . It is not our faithfulness then to him , but his faithfulness to us , that holdeth us in .

21. But you will say , This is scarce a friendly part : will any friend cause his friend to be troubled ; especially having the power in himself to prevent it ? As Absolon said to Hushai , Is this thy kindness to thy friend ? Call you this faithfulness ? Yes indeed : 2 Sam. 16.17 . and very faithfulness too . For a true friend aimeth at his friends a a

Id pactum est ab illo mundi conditore ,

— ut salvi essemus , non delicati . Senec. epist. 119.

good in every thing he doth ; and in comparison of that , regardeth not at any time the satisfying of any his inordinate or unreasonable desires . And therefore he will freely reprove him when he seeth him to do otherwise then well : and sometimes anger him by doing some things quite contrary to his minde , but yet for his good . Yea , and if the inequality and condition of the persons be such as will bear it , he will give him also such punishment or other correction , as shall be needful according to the merit of his fault . And all this he may do salvâ amicitiâ , and without breach of friendship : nay , he is so far tied by the rules of true friendship to do all this , and out of b b — Ego amicum hodie meum concastigabo — Invitus , in 〈◊〉 id invitet ut faciam fides . Plant. in Trinumm 1.1 . very faithfulness , that he should transgress those rules , and prove unfaithful , if he should neglect so to do , where the cause requireth it . Doth not a father scourge the son in whom he delighteth ? and sometimes give him sharp correction , when the fault deserveth it ? And no friend can love his friend more dearly and faithfully , then a father doth his childe . Nay this chastening is so far from being any argument of the fathers dis-affection ; that it is rather one of the strongest evidences of his faithful love towards him : Prov. 3.12 . and he should not love him faithfully but foolishly , if he should out of fond indulgence let him go on in an evil way without due correction . Prov. 13.24 . He that spareth the rod hateth his childe , saith Solomon : he meaneth it interpretativè ; that is , he doth his childe as much hurt out of his fond love , as he could not do him more harm , if he were his enemies childe whom he hateth . Will not a mother , that loveth her childe with all tenderness , if it have got some hurt with a fall , lay on a plaster to heal it , though it smart ? and though the child cry and struggle against it all it can , yet will shee lay it on for all that , ey and binde it too to keep it on : and all out of very love and faithfulness , because she knoweth it must be so , or the childe will be the worse for it . I use these comparisons the rather , not onely because they are familiar , ( and the more familiar ever the better if they be fit : ) but because the Lord himself also delighteth to set forth his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and love to us , Psal. 103.13 . by the love of a discreet father , and the affection of a tender mother , Esay 49.15 . towards the fruit of their own loins and womb : And the Apostle at large prosecuteth the resemblance , ( and that in this very matter whereof we now speak , of our heavenly Fathers correcting his children in love and for their good ) most accurately and comfortably in Heb. 12.

22. But to return back to the relation of friendship ( from which yet I have not disgressed : for can we have any better friends then our parents ? ) If any of us have a friend that is lethargique or lunatique : will we not put the one from his drousie seat , and shake him up , and make him stir about whether he will or no ; and tie the other in his bed , hamper him with cords , ey and with blows too if need be , to keep him quiet ? though it be death to the one to be stirred , and to the other to be tied . Or if we have some near friend or kinsman , that we wish well to , and partly dependeth upon us for his livelyhood , that will not be advised by us , but will flee out into bad company , drink , and quarrell , and game : will we not pinch him in his allowance ; refuse to give him entertainment ; set some underhand to beate him when he quarrels in his drink , or to cheat him when he gameth too deep ; and if he will not be reclaimed otherwise , get him arrested and laid up , and then let him lie by it , till shame and want give him some better sight and sence of his former follies ? Can any man now charge us truly with unfaithfulness to our friend for so doing ? Or is it not rather a good proof of our love and faithfulness to him ? Doubtless it is . You know the old saying , Non quòd odio habeam , sed quòd amem : it hath some reason in it . For the love and faithfulness of a friend is not to be measured by the things done , but by the affection and intention of the doer . A thing may be done , that carrieth the shew of much friendship with it , yet with an intent to do the party a mischief : Eutrapelus cuicunque nocere volebat — &c. Hort. 1. Epist. 18. As if he should put his friend upon some employment he were unmeet for , of purpose to disgrace him ; or feed him with money in a riotous course , to get a hanck over his estate : 1 Sam. 18.21 . like Sauls friendship to David in giving him his daughter to wife , that she might be a snare to him to put him into the hands of the Philistines . This is the basest unfaithfulness of all other sub amici fallere nomen ; and by many degrees worse then open hostility . Psal. 141.5 . Let not their precious balmes break my head : Let the righteous rather smite me friendly , saith David : There may be smiting , it should seem by him , without violation of friendship . And his wise son Solomon preferreth the wounds of a friend , before the kisses of an enemy . These may be pleasanter , Prov. 27.6 . but those will prove wholsomer : there is treachery in these kisses , but in those wounds faithfulness .

23. You may perceive by what hath been said , that God may cause his servants to be troubled , and yet continue his love and faithfulness to them nevertheless : yea moreover that he bringeth those troubles upon them out of his great love and faithfulness towards them . It should make us the more willing , whether God inflict or threaten , whether we feel or fear , any either publick calamity or personal affliction , any thing that is like to breed us any grief or trouble ; to submit our selves to the hand of God , not only with patience , because he is righteous , but even with thankfulness too , because he is faithful therein . Very meet we should apprehend the wrath of God and his just indignation against us when he striketh ; for he is righteous , and will not correct us but for our sin : Which should prick our hearts with sorrow , Acts 2.37 . Joel 2.13 . nay rend them in pieces with through-contrition , that we should so unworthily provoke so gracious a God to punish us . But then we must so apprehend his wrath , that we doubt not of his favour , nor despair of staying his hand , if we will but stay the course of our sins by godly repentance and reformation : for he is faithful , and correcteth us ever for our good . Heb. 12.10 . Doth he take any pleasure , think you , in our destruction ? He hath sworn the contrary ; and dare you not believe him ? Doubt ye not therefore , Ezek. 33.11 . but that humility and confidence , fear and hope , may consist together : as well as justice and mercy may in God , or repentance and faith in us . Presume not then to continue in sin , but fear his judgments : for he is righteous , and will not acquit the guilty . Exod. 34.7 . Neither yet despair of finding pardon , but hope in his mercy : for he is faithful , and will not despise the penitent . Psal. 51.17 . I forbid no man , but charge him rather , as he meaneth to build his after-comforts upon a firm base , to lay a good foundation of repentance and godly sorrow , by looking first upon Gods justice and his own sins : that he may be cast down , and humbled under the mighty hand of God , before he presume to lay hold of any actual mercy . 1 Pet. 5.6 . But after he hath by this means assured the foundation ; let him then in Gods name proceed with his work , and bring it on more and more to perfection , by sweet meditations of the great love and gracious promises of our good God , and his undoubted stedfastness and faithfulness therein . Never giving it over , till he come to that perfection of art and skill , that he can spy love even in the very wrath of God ; Mel de petra , suck honey out of the stony rock ; Deus quos amat , indurat , recognoscit , exercet . Senec. de provid . cap. 4. gather grapes of thornes , and figs of thistles . Till we attain to this ; I say not but we may have true hope , and comfort in God , which by his mercy may bring us to salvation : but we have not yet that fulness of joy and peace , which ( because of Gods grace , if our own endeavours be not wanting , it is attainable in this life ) we should press hard after ; of rejoycing in tribulation , and counting it all joy , Rom. 5.3 . James 1.2 . when we fall into divers temptations .

24. Somewhat a hard lesson I grant : yet if we can but learn some of Davids knowledg , it will be much the easier . He speaketh not here you see , out of a vain hope , because he would fain have it so ; nor out of some uncertain conjecture , as if perhaps it might be so : but out of certain knowledg , gotten by diligent and attentive study in the word of God , and by his own experience and observation . I know O Lord , that thy judgments are right , and that thou of very faithfulness hast caused me to be troubled . For the former branch of this knowledg , that concerneth the righteousness of Gods judgments ; it is a thing soon learned : I have shewed you the course already . There is no more to be done , but to examine our own cariage and deserving ; and we shall finde enough I doubt not to satisfie us fully in that point : and therefore there need no more be said of it . All the skill is about the later branch ; how we may know that it is done out of very love and faithfulness , whensoever God causeth us to be troubled .

25. For which purpose the best help I can commend unto you for the present is , to observe how variously Almighty God manifesteth his love and faithfulness to his children in all their tribulations : especially in three respects ; every one of which marvellously setteth forth his gracious goodness towards us . First , the End that he aimeth at in them : secondly , the Proportion that he holdeth in them : and thirdly , the Issues that he giveth out of them .

26. For the End first ; He aimeth alwayes at our good . Our earthly friends do not ever so : no not our Parents , that love us best . The Apostle telleth us , and experience proveth it , that they chasten us sometimes for their own pleasure . He meaneth , that sometimes when they are distempered with passion , Heb. 12.10 . and in an outragious mood , they beat the poor childe , either without cause , or more then there is cause , rather to satisfie their own fury , then to benefit the childe . But he doth it alwayes a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazianz . Orat. 3. for our profit , saith he , Heb. 12. If I should enter here into the Common-place de bono afflictionis , I should not well know either where to begin , or when to make an end . In the whole course of Divinity , I finde not a field of larger scope then that is . I shall therefore bring you but into one corner of it , and shew you , how God out of very faithfulnesse maketh use of these troubles , for the better draining out of some of those evil corruptions , that would otherwise so abound in us , like noysome humours in the body , that they would endanger a plethory in our souls : especially these four , Pride , security , worldly-mindednesse , and In-compassion .

27. Pride must be first , else is it not right . And we have store of that in us . Any toy puffeth us up like a bladder , and filleth us full of our selves . Take the instance but in our knowledg : A sorry thing , God knoweth : he that hath most , what he knoweth is not the thousandth part of what he knoweth not : and yet how strangely are some overleavened with a very small pittance of it ? Scientia inflat , 1 Cor. 8.1 . the Apostle might well say ; knowledg puffeth up . So doth riches , and honour , and praise , and valour , and beauty , and wit ; or indeed any thing . A bush of hair will do it , where it groweth ; ey and where it groweth not . Now prosperity cherisheth this corruption wonderfully , ( as ill humours abound most in full bodies ; and ill weeds grow rankest in a fat earth ; ) and setteth a man so far from God , and above himself , that he neither well knoweth the one , nor the other . Our Lord then , when he seeth us thus high set , sendeth afflictions and troubles , to take down these unkindly swellings , to prick the bladder of our pride , and let out some of the winde : and so he bringeth us into some a a — adversisque in rebus noscere qui sint . Lucret . lib. 3. better acquaintance with our selves again . King Philip had a cryer to put him daily in remembrance , that he was but a man : lest he should forget it , and think himself a little God , as his son Alexander did soon after . But there is no remembrancer can do this office better then afflictions can . Put them in fear O Lord , that the heathen may know themselves to be but men , Psal. 9. Psal. 9.20 . If afflictions were not ; would not even that be soon forgotten ?

28. Security is next . Ease and prosperity fatteneth the heart , and maketh us drousie and heavy in Gods service . It casteth us into a spiritual Lethargie ; maketh us settle upon our lees , Jer. 48.11 . and flatter our selves , as if we were out of gun-shot , and no evil could reach us . Soul take thine ease ; eat , and drink ; Luke 12.19 . thou hast provision laid up before-hand for many years yet to come . Marvel not to hear ungodly men vaunt it so in a vapouring manner , ( Psalm 10. Psal. 10.6 . Tash I shall never be removed , there shall no harm happen unto me : ) when holy David upon some little longer continuance of prosperity then usual , did almost say even as they ; Psal. 30.6 . he thought his hill so strong , that he should never be removed , Psalm 30. When God seeth us thus setling upon our lees , Jer. 48.11 . he thinketh it high time to pour us from vessel to vessel , to keep us from growing musty . He laieth his hand upon us , and shaketh us out of our dead sleep , Psal. 66.11 . and by laying trouble upon our loynes driveth us to seek to him for remedy and succour . He dealt so with David : when in his prosperity he had said , he should never be removed , as we heard but now out of Psalm 30. the next news we hear of him is , He was removed : God , out of very faithfulness caused him to be troubled , Psal. 30.7 . — 8. and he was the better for it . ( Thou didst turn away thy face from me , and I was troubled : Then cried I unto thee , O Lord ; and gat me to my Lord right humbly ; as it there followeth in that Psalm . Psal. 77.2 . ) In the time of my trouble I sought the Lord , saith he elswhere : Belike in the time of his ease , he either sought him not , or not so carefully . In their afflictions they will seek me diligently , Hosea 5. but negligently enough out of affliction . Hos. 5.15 . Absolon had a mind to speak with Ioab , 2 Sam. 14 29. — 31. but Ioab had no mind to speak with him . Absolon sendeth for him , one messenger after another : still Ioab cometh not . Well , thinketh Absolon , he will not come , but I will fetch him : and so he sendeth some of his people to fire his corn-fields ; and that fetcheth him : then he cometh running in all haste , to know what the matter was . So God sendeth for us messenger after messenger , one sermon after another to bring us in : we little regard it , but sit it out : and will not come in , till he fire our corn , or do us some displeasure ; and that , if any thing , will bring us .

29. Thirdly , we are full of worldly-mindedness . Adhaesit pavimento , Psal. 119.25 . as David speaketh in this Psalm ; so may we say , but quite in another sence : Our soul cleaveth to the dust . We all complain , the world is naught , and so it is , God mend it ; ( totus in maligno ) nothing but vanity and wickedness : 1 John 5.19 . and yet as bad as it is , our hearts hanker after it out of all measure . And the more we prosper in it , the more we grow in love with it : the faster riches , or honours , or any of these other vanities encrease , the more eagerly do we pursue them , and the more fondly set our hearts upon them . Only afflictions do now and then take us off somewhat , and a little embitter the lushiousness of them to our taste . That we have any apprehension at all of the vanity of the world , we may thank for it those vexations of spirit , Eccles. 2.11 . that are enterwoven therewithal . Loving it as we do , being so full of those vexations as it is ; how absurdly should we doat upon it , if we should meet with nothing in it to vex us ?

30. Lastly , we are full of In-compassion . Our brethren that are in distress , though they be our fellow-members , yet have we little fellow feeling of their griefs : but either we insult over them , or censure them , or at best neglect them ; especially when our selves are at ease . Amos ● . 4 — 6. When we stretch our selves upon ivory beds , eat the fat and drink the sweete , and chaunt it to the vyals , live merry and full ; it is great odds the afflictions of Ioseph will be but slenderly remembred ; no more then Lazarus was at the rich mans gates , where he found no pity , but what the dogs shewed him . Luke 16.21 . But then when it cometh to be our own case , when we fall into sicknesses , disgraces , or other distresses our selves : Non ignara mali — Virgil. Then do our bowels , which before were crusted up , begin to relent a little towards our poorer brethten ; and our own misery maketh us the more charitable . Heb. 13.2 . Then we remember those that are in bonds , ( whom we forgat before , as Pharaohs butler forgat Ioseph , Gen. 4.23 . ) when we our selves are bound with them ; and those that are in adversity , when we finde and feel that we our selves are but flesh . Thus God out of very faithfulness causeth us to be troubled ; as for our good many other wayes : so particularly in purging out thereby some of that Pride , and Security , and Worldliness , and Incompassion , ( besides sundry other corruptions ) that abound in us .

31. That for the End . Next God manifesteth his faithfulness to his servants in their troubles , by the proportion he holdeth therein : whether we compare therewith their deservings , their strength , or their comforts : very measurably in all . First , our sufferings are far short of our deservings . He doth ever chasten us citra condignum : ( He dealeth not with us after our sins , neither rewardeth us after our iniquities . Psal. 103. ) After what then ? Psal. 103.10 . even after his own loving kindness , and fatherly affection towards us : Even as a father pittieth his own children , as it there followeth . And how that is , Ibid. vers. 13. every father can tell you : Pro magnâ culpâ parum supplicij satis est patri . When we for drinking in iniquity like water , had deserved to drink off the cup of fury to the bottome , dregs and all , he maketh us but sip a little overly of the very brim . And when he might in justice lash us with scorpions , he doth but scourge us with rushes . The Lord promised his people Ier. 30. that though he could not in justice , nor would , leave them altoge●her unpunished ; yet he would correct them in measure , and not make a full end of them . Ier. 30.11 . And he did indeed according to his promise : they found his faithfulness therein , and acknowledged it ; Ezr. 9.13 . ( — seeing that our God hath punished less then our iniquities deserve . Ezr. 9. ) Iacob confessed that he was less then the least of Gods mercies : and we must confess , Gen. 32.10 . that we are more then the greatest of his corrections .

32. Secondly , he proportioneth our sufferings to our strength . As a discreet Physitian considereth , as well as the malignity of the disease , the strength of the patient : and prescribeth for him accordingly , both for the ingredients , and dose . Abraham , and Iob , and David , and S. Paul , the Lord put them to great trials : because he had endowed them with great strength . But as for most of us , God is careful to lay but common troubles upon us ; because we have no more but common strength : as Iacob had a good care not to overdrive the weaker cattel . Gen. 33.13 . 2 Cor. 12.7 , 9. If he shall hereafter think good to send such a messenger of Satan against us , as shall buffet us with stronger blowes ; doubtless , if we be his friends , and do but seek to him for it , he will give us such an addition of strength and grace , as shall be sufficient for our safety . The Apostle both observeth Gods thus dealing with us , and imputeth it also to his faithfulness , 1 Cor. 10.13 . 1 Cor. 10. God is faithfull , who will not suffer you to be tempted above what you are able . Either Cain said not truly ; or if he did , the fault was in himself , not in God : when he complained , Gen. 4.13 . that his punishment was greater then he could beare . God is not so hard a Master to us , ( for all we are so slack and untoward in our service , ) as either to require that of us which he will not enable us to doe , or lay that upon us which he will not enable us to beare : if we will but lay our hands and our shoulders thereunto , and put out our strength and endeavours to the utmost .

33. Thirdly , he proportioneth us out also comforts sutable to our afflictions : every whit as large as they , and more effectuall ; to preserve us from drooping , and to sustain our soules in the midst of our greatest sufferings . For as the smallest temptation would foile us , if God should with-hold his grace from us ; but if he vouchsafe us the assistance of that , we are able to withstand the greatest : so the least afflictions would over-whelme our spirits , if he should with-hold his comforts from us ; but if he afford us them , we are able to beare up under the greatest . And God doth afford unto his children in all their distresses , though not perhaps always such comforts as they desire , yet ever such as he knoweth and they finde to be both meet and sufficient . Spiritual comforts first ; and they are the chiefest : the testimony of a good Conscience from within ; and the light of Gods favourable Countenance from above . These put more true joy into the heart , Psal. 4.6 , 7. then the want of Corne , or Wine , or Oyle , or any outward thing , can sorrow ; And by these our inner man is so renewed and strengthened , that yet we faint not , whatsoever becometh of our outward man ; 2 Cor. 4.16 . no , not though it should perish . David had troubles , multitude of troubles , troubles that touched him at the very heart : Psal. 94.19 . but the comforts of God in his soule gave him more refreshing , then all those troubles could work him vexation . Psal. 94. And S. Paul found , that still as his sufferings encreased , 2 Cor. 1.5 . his comforts had withall such a proportionable rise , that where those abounded , these did rather superabound . 2 Cor. 1.

34. These inward comforts are sufficient even alone . Yet God knoweth our frame so well , and so far tendereth our weakness , that he doth also afford us such outward comforts , as he seeth convenient for us . A small matter perhaps in bulke , and to the eye ; but yet such as by his mercy giveth us mighty refreshing . For as any little affliction , scarce considerable in it self , is yet able to worke us much sorrow , if God meane to make a rod of it : so any otherwise inconsiderable accident , when God is pleased to make a comfort of it , is able to cheer us up beyond belief . The coming of Titus out of Achaia into Macedonia , seemed to be a matter of no great consequence : yet coming at such a time , and in the nick as it were , S. Paul remembreth it as a great mercy from God , and a great comfort to him in 2 Cor. 7. He was much distressed it seemeth at that time , with fightings without , and fears within ; insomuch as he was troubled on every side , and his flesh had no rest ; at the fifth verse there . Nevertheless , saith he , God that comforteth those that are cast down , comforted us by the coming of Titus , at ver. 6.

35. Thirdly , God manifesteth his love and faithfulness to his children in their troubles , by the issues , that he giveth out of them ; Deliverance , and Honour . Deliverance first . That God hath often promised , ( Call upon me in the time of trouble , and I will heare thee ; Psal. 50. ) And he hath faithfully performed it ; Psal. 50.15 . ( Many or great , are the troubles of the Righteous , but the Lord delivereth them out of all . Psalm 34. And he delivereth him safe and sound , Psal. 34.19 . many times without the breaking of a bone , — Ibid. v. 20. yea sometimes without so much as the loss of a haire of his head . How oft do we heare it repeated in one Psalm , and made good by sundry instances ; So when they cried unto the Lord in their trouble , Psal. 107.6.13 , 19 , 28. he delivered them from their distress .

36. Some evidence it is of his love and faithfulness , that he delivereth them at all : but much more that he doth it with the addition of honour . Yet hath he bound himself by his gracious promise to that also : ( He shall call upon me , and I will heare him ; Psal. 91.15 . yea I am with him in trouble : I will deliver him and bring him to honour . Psalm 91. As gold cast into the furnace , receiveth there a new lustre , and shineth brighter when it cometh forth then it did before : so are the Saints of God more glorious after their great afflictions ; their graces evermore resplendent , and many times even their outward estate also more honourable . We may see in the examples of Ioseph , of Iob , of David himself , and others ( if we had time to produce them , ) that of Psalm 113. verified : Psal. 113.7 , 8. He raiseth the poore out of the dust , and listeth the needy out of the mire , and from the dunghil , that he may set him with Princes , even with the Princes of his people . But we have an example beyond all example , even our blessed Saviour Iesus Christ . Never any sufferings so grievous as his : never man so emptied , and troden down , Esay 53.3 . Phil. 2.9 — 11. and made a man of sorrows , as he : Never any issues so honourable as his , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God hath highly exalted him , and given him a name above every name , that at the Name of Iesus every knee should bow , and every tongue should confess to his honour . And what hath befallen him the head , concerneth us also his members : not only by way of merit , but by way of conformity also . 2 Tim. 2.12 . Si compatimur , conregnabimus . If we be partakers of his sufferings , we shall be also of his glory . God , as out of very faithfulness he doth cause us to be troubled , so will he out of the very same faithfulness give an honourable issue also to all our troubles ; if we cleave unto him by stedfast faith and constant obedience : possibly in this life , if he see it useful for us ; but undoubtedly in the life to come . Whereunto &c.

AD AULAM. Sermon XI . WHITE-HALL July 5. 1640. 1 COR. 10.23 .

All things are lawfull for me ; But all things are not expedient : All things are lawfull for me ; But all things edifie not .

1. IN which words the Apostle with much holy wisdom , by setting just bounds unto our Christian Liberty , in the Power first , and then in the exercise of that power ; excellently preventeth both the Errour of those that would shrink it in , and the Presumption of those that would stretch it out , more then they ought . He extendeth our Liberty in the Power , but restraineth it in the use . Would you know , what a large power God hath permitted unto you in indifferent things ; and what may be done ex plenitudine potestatis , and without scruple of conscience ? For that you have , Omnia licent , All things are lawful . But would you know withall with what caution you ought to use that power ; and what at all times is fit to be done ex intuitu charitatis , and for the avoiding of offence ? You have for that too , Non omnia expediunt , All things are not expedient , All things edifie not . If we will sail by this Card , regulate our judgement and practise by our Apostles rule and example in the Text : we shall neither dash against the Rock of Superstition on the right hand , nor fall into the Gulf of Profaneness on the left ; we shall neither betray our Christian Liberty , nor abuse it .

2. In the words themselves are apparantly observable , concerning that Liberty , two things : the Extension first , and then the Limitation of it . The Extension is in the former clause : Wherein we have the Things , and the Persons . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things lawful , and All lawful for me . The Limitation is in the later clauses : wherein is declared first , what it is must limit us ; and that is the reason of Expediency ; [ But all things are not expedient . ] And secondly , one special means whereby to judge of that Expediency ; which is the usefulness of it unto Edification , [ But all things edifie not . ] I am to begin with the Extension : of which onely at this time ; And first and chiefly in respect of the things , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — All things are lawful .

3. What ? All things ? simply and without exception All ? What meant Iohn Baptist then to come in with his Non licet to Herod about his Brothers Wife ; Matth. 14.4 . [ It is not lawful for thee to have her , Matth. 14. ] Or if Iohn were an austero man , and had too much of Elias's spirit in him : Yet how is it , that our blessed Saviour , the very pattern of love and meekness , when the Pharisees put a question to him , Mat. 19.3 . — 6 Whether it were lawful for a man to put away his Wife for every cause ; resolveth it in effect , as if he had said , No , it is not lawful . S. Peter saith , the wicked Sodomites vexed the righteous soul of Lot daily with their unlawful deeds . 2 Pet. 2.8 . And who , ( that hearkneth to the holy Law of God , or but to the dictates of natural conscience , ) will not acknowledge blasphemy , idolatry , sacriledge , perjury , oppression , incest , parricide , treason , &c. to be things altogether unlawful ? And doth S. Paul now dissent so far from the judgement of his Master , of his fellow-Apostle , of the whole World besides , as to pronounce of all these things , that they are lawful ?

Here the rule of Logicians must help ; Signa distributiva sunt intelligenda accommodatè ad subjectam materiam . Notes of Universality are not ever to be understood in that fulness of latitude , which the words seem to import ; but most often with such convenient restrictions , as a a Me●ento distributionis accommoda . Cajet. in 1 Cor. 6. the matter in hand will require . Now the Apostle , by mentioning Expediency in the Text , giveth us clearly to understand , that by All things he intendeth all such things onely , whose Expediency or Inexpediency are meet to be taken into consideration : as much as to say , All Indifferent things , and none other . For things absolutely necessary , ( although it may truly be said of them , that they also are lawful ; ) yet are they quite beside the Apostles intention in this place . Both for that their lawfulness is not ad utrumlibet ; it holdeth but the one way onely , ( for though it be lawful to do them , yet is it not lawful to leave them undone : ) as also , because expedient or inexpedient , done they must be howsoever ; for I must do my bounden duty , though all the World should take offence thereat . And on the other side things absolutely forbidden , such as those before mentioned and sundry others , are of themselves utterly unlawful , and may not in any case be done , seem they never so expedient : for I may not do any evil , for any good that may ensue thereof . Rom. 3 8. But then there are b b Quae in medio sunt , & à Graecis tùm 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tùm 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appellantur , — per sese ipsa neque honesta , neque turpia . A. Gel. 2. noct. Attic . 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as they call them ) things of a middle nature , that are neither absolutely commanded , nor absolutely forbidden ; but are left to every mans choice either to do or to leave undone , as ●e shall see cause : Indifferent things . Of these the Apostle speaketh freely , and universally , and without exception , that they are all lawful . c c Chrysost. Hom. 17. in 1 Cor. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith S. Chrysostome ; and d d Heming . de medio genere rerum , others ; and to the same effect , most Interpreters .

5. Somewhat we have gained towards the better understanding of the Text ; yet not much , unless it may withall certainly appear , what things are Indifferent , and what not : for all the wrangling will be about that . For that therefore , ( not to hold you with a long discourse , but to come up close to the point , ) take it briefly thus . Every action or thing whatsoever , that cannot by just and logical deduction either from the light of Nature , or from the written Word of God , be shewen to be either absolutely necessary , or simply unlawful ; I say , every such action or thing is in its own nature indifferent ; and consequently permitted by our gracious Lord God to our free liberty and choice , from time to time , either to do , or to leave undone , either to use , or to forbear the use , as in godly wisdom and charity ( acccording to the just exigence of circumstances ) we shall see it expedient .

6. Hitherto appertain those sundry passages of our Apostle . To the Romans ; Rom. 14.14 . I know and am perswaded that there is nothing unclean of it self : and again , All things indeed are pure . To Titus ; — ibid. 20. Tit. 1.15 . To the pure all things are pure . To these Corinthians once before , he hath words in part the same with these of the Text ; All things are lawful for me , but all things are not expedient : All things are lawful for me , 1 Cor. 6.12 . but I will not be brought under the power of any . He repeateth it there twise , as he doth also here ( All things are lawful , and again , All things are lawful : ) no doubt of purpose that we should take the more notice of it . To Timothy lastly , ( for I quote but such places onely as have the note of Universality expressed , 1 Tim. 4.4 . ) Every creature of God is good , and nothing to be refused .

7. From all which places it is evident , that we have a free and universal liberty allowed us by our gracious Lord and Master to every Creature in the World . So as that , whatsoever natural faculties or properties he hath endowed any of them withal , or whatsoever benefit or improvement we can raise out of any such their faculties or properties by any our art , skill , or industry , we may serve our selves of them both for our necessity and comfort : provided ever , that we keep our selves within the bounds of sobriety , charity , and other requisite conditions . And then it will also follow farther , and no lesse certainly , ( our selves being in the number of those creatures , ) that we have the like liberty to exercise all those several faculties , abilities , and endowments whether of soul or body or outward things , which it hath pleased God to allot us : and consequently to build , and plant , and alter ; to buy and sell and exchange ; to obey laws , to observe rites and fashions and customs , to use recreations , and generally to perform all the actions of common life , as occasions shall require ; still provided , as before , that all due conditions be duly observed .

8. Injurious then are all they to true Christian liberty , and adversaries to the truth of God , as it is constantly taught by this blessed Apostle ; who either impose any of those things as necessary , or else condemn any of them as unlawful , which it was the gracious pleasure of our good God , to leave free , arbitrary and indifferent . Both extreams are superstitious ; both derogatory to the honour of God , and the liberty of his people : both strong symptomes of that great pride that cleaveth to the spirit of corrupt man , in daring to piece out the holy Word of God , by tacking thereunto his own devices .

9. Extreamly faulty this way , especially in the former branch , in laying a necessity where they should not , are they of the Romish party . For after that the Bishops of Rome had begun by the advantages of the times to lift themselves towards that superlative height of greatness , whereto at length they attained ; they began withal , for the better support of that greatness , to exercise a grievous tyranny over the consciences of men , by obtruding upon them their own inventions , both in points of faith and manners ; and those to be received , believed , and obeyed , a a Abutuntur suâ potestate , qui quicquid ordinant , volunt id robur habere per obligationem ad poenam aeternam . Gerson part. 3. de vit. spirit . lect 4. under pain of damnation : whereby they became the authors , and still are the continuers , of the widest schism , that ever was in the Church of Christ from the very first infancy thereof . The Anabaptists also and Separatists , by striving to run so far as they can from Popery , have run themselves unawares even as deep as they , and that in the very same fault , ( I mean , as to the general of Superstition ; ) though quite on the other hand , and upon quite different grounds : for they offend more in the latter branch , in laying an unlawfulness where they should not .

10. But I shall not meddle much with either sort , though they are deeply guilty both : because professedly abhorring all communion with us , I presume none of them a a Abutuntur suâ potestate , qui quicquid ordinant , volunt id robur habere per obligationem ad poenam aeternam . Gerson part. 3. de vit. spirit . lect 4. will hear ; and then what booteth it to speak ? There be others , who for that they live in the the same visible communion with us , do even therefore deserve far better respect from us then either of the former ; and are also even therefore more capable of better information from us then they . Who yet by their unnecessary and unwarrantable strictnesse in sundry particulars , and by casting impurity upon many things both of Ecclesiastical and civil usage , which are not in their own nature unlawful , though some of them ( I doubt not ) in their practise much abused , have done , and still do , a world of mischief in the Church of Christ . A great deal more , I am verily perswaded , then themselves are aware of , or then themselves ( I hope ) intend : but I fear withal a great deal more , then either any of us can imagine , or all of us can well tell how to help . That therefore both they and we may see , how needful a thing it is for every of us to have a right judgement concerning indifferent things , and their lawfulness : I shall endeavour to shew you , both how unrighteous a thing it is in it self , and of how noysom and perillous consequence many wayes , to condemn any thing as simply unlawful , without very clear evidence to lead us thereunto .

11. First , it is a very unrighteous thing . For as in civil judicatories , the Iudge that should make no more ado , but presently adjudge to death all such persons as should be brought before him , upon light surmises and slender presumptions , without any due enquiry into the cause , or expecting clearer evidence , must needs pass many an unjust sentence , and be in great jeopardy at some time or other of shedding innocent blood : so he that is very forward , when the lawfulnesse of any thing is called in question , upon some colourable exceptions there-against straightwayes to cry it down , and to pronounce it unlawful ; can hardly avoid the falling , oftentimes into errour , and sometimes into uncharitableness . Pilate , though he did Iesus much wrong afterward , yet he did him some right onward , when the Jews cried out Crucisige , Away with him , crucifie him ; in replying for him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , why what evil hath he done ? Matth. 27.22 , 23. John 7.51 . Doth our law judge a man before it hear him , and know what he doth ? was Nicodemus his plea , Iohn 7. I wonder then by what Law those men proceed , who judge so deeply , and yet examine so overly : speaking evil of those things they know not , as S. Iude ; and answering a matter before they hear it , as Solomon speaketh . Jude v. 10 . Prov. 18.13 . Which in his judgement is both folly and shame to them : as who say , there is neither wit nor honesty in it . The Prophet Esay to shew the righteousnesse and equity of Christ in the exercise of his kingly office , describeth it thus Esay 11. Esay 11.3 , 4. He shall not judge after the sight of his eyes , neither reprove after the hearing of his ears : but with righteousness shall he judge the poor , and reprove with equity . Implying , that where there is had a just regard of righteousness and equity , there will be had also a due care not to proceed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to our first apprehension of things , as they are suddenly represented to our eyes or ears , without farther examination . A fault which our Saviour reproved in the Jews , as an unrighteous thing , when they censured him as a sabbath-breaker without cause ; Joh. 7.24 . Iudge not according to the outward appearance , but judge righteous judgment Joh. 7.

12. All this will easily be granted , may some say , where the case is plain . But suppose , when the Lawfulness of something is called in question , that there be probable arguments on both sides , so as it is not easie to resolve , whether way rather to incline : is it not , at leastwise in that case , better to suspect it may be unlawful , then to presume it to be lawful ? For in doubtful cases via tutior : it is best ever to take the safer way . Now because there is in most men a wondrous aptness to stretch their liberty to the utmost extent , many times even to a licentiousness ; and so there may be more danger in the enlargement , then there can be in the restraint of our liberty : it seemeth therefore to be the safer errour , in doubtfull cases to judge the things unlawful , say that should prove an errour ; rather then to allow them lawful , and yet that prove an errour .

13. True it is , that in hypothesi and in point of practise , and in things not enjoyned by superiour authority either divine or humane ; it is the safer way ( if we have any doubts that trouble us , ) to forbeare the doing of them for feare they should prove unlawful , rather then to adventure to do them , before we be well satisfied that they are lawful . As for example , If any man should doubt of the lawfulness of playing at Cards , or of Dancing either single or mixt , ( although I know no just cause why any man should doubt of either severed from the abuses and accidental consequents ; ) yet if any man shall think he hath just cause so to do : that man ought by all means to forbeare such playing or dancing , till he can be satisfied in his own minde , that he may lawfully use the same . The Apostle hath clearly resolved the case Rom. 14. that be the thing what it can be in it self , yet his very doubting maketh it unlawfull to him , so long as he remaineth doubtful : because it cannot be of faith , and whatsoever is not of faith is sin . Thus far therefore the former allegation may hold good ; Rom. 14.23 . so long as we consider things but in hypothesi ; that is to say , onely so far forth as concerneth our own particular in point of practise : that in these doubtful cases , it is safer to be too scrupulous then too adventurous .

14. But then , if we will speake of things in thesi ( that is to say , taken in their general nature , and considered in themselves , and as they stand devested of all circumstances ; ) and in point of judgement , so as to give a positive and determinate sentence either with them , or against them : there I take it the former allegation of Via tutior , is so farr from being of force , that it holdeth rather the clean contrary way . For in bivio dextra : in doubtful cases , it is safer erring a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Naz. orat . 25. Inter dispares sententias mitior vincat . Senec. 1. controv. 5. the more charitable way . As a Judge upon the bench had better b b Satius est impunitum relinqui faci●us nocentis , quàm innocentem condemna●i . l. absentem . ff. de poenis . acquit ten malefactors if there be no ful proof brought against them , then condemne but one innocent person upon meer presumptions . And this seemeth to be very reasonable . For as in the Courts of civil Iustice , men are not ordinarily put to prove themselves honest men , but the proof lieth on c c Actori incumbit probatio . the accusers part ; and it is sufficient for the acquiting of any man in foro externo , that there is nothing of moment proved against him : ( for in the construction of the Law every man is presumed to be an honest man , till he be proved otherwise : ) But to the condemning of a man there is more requisite then so : bare suspicions are not enough , no nor strong presumptions neither ; but there must be a clear and full evidence , especially if the triall concern life . So in these moral trials also in foro interno , when enquiry is made into the lawfulness or unlawfulness of humane acts in their several kindes : it is sufficient to warrant any act in the kinde to be d d Certè verum est , permissum esse quicquid non prohibetur . Chamier . 1 panstrat . Cathol. lib. 9. cap. 20.11 . Licita sunt , quae nullo praecepto Dei prohibentur . Aug. de adulter . conjug . ca. 14. Omnia non prohibita licent . Cajettan . in 1 Cor. 6. lawful , that there can be nothing produced from scripture or sound reason to prove it unlawfull . For so much the words of my Text do manifestly import , All things are lawful for me . But to condemn any act as simply and utterly unlawful in the kind ; remote consequences and weak deductions from Scripture-Text should not serve the turne : neither yet reasons of inconveniency or inexpediency , though carrying with them great shews of probability . But it is requisite that the unlawfulness thereof should be e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. in Genesi● hom. 42. sufficiently demonstrated , either from express and undeniable testimony of scripture , or from the clear light of natural reason ; or at leastwise from some conclusions properly directly and evidently deduced therefrom . If we condemne it before this be done , our judgement therein is rash and unrighteous .

15. Nor is that all : I told you , besides the unrighteousness of it in it self , that it is also of very noysome and perilous consequence many wayes . Sundry the evil and pernicious effects whereof , I desire you to take notice of : being many I shall do little more then name them ; howbeit they will deserve a larger discovery . And first , it produceth much Vncharitableness . For although difference of judgment should not alienate our affections one from another : yet daily experience sheweth it doth . By reason of that selfe-love , and envy , and other corruptions that abound in us ; it is rarely seen that those men are of one heart , that are of two mindes . S. Paul found it so with the Romans in his time : whilest some condemned that as unlawful , which others practised as lawful ; they judged one another , and despised one another perpetually . And I doubt not , but any of us , that is , Rom. 14.2 , 3. any-whit-like acquainted with the wretched deceitfulness of mans heart , Ier. 17.9 . may easily conclude how hard a thing it is , ( if at all possible , ) not to think somewhat hardly of those men , that take the liberty to do such things as we judge unlawful . As for example . If we shall judge all walking into the fields , discoursing occasionally on the occurrences of the times , dressing of meat for dinner or supper , or even moderate recreations on the Lords day , to be grievous prophanations of the sabbath ; how can we chuse but judge those men that use them to be grievous prophaners of Gods sabbath ? And if such our judgment concerning the things should after prove to be erroneous : then can it not be avoided , but that such our judgement also concerning the persons must needs be uncharitable .

16. Secondly , this mis-judging of things filleth the world with endless nicities and disputes ; to the great disturbance of the Churches peace , which to every good man ought to be precious . The multiplying of books and writings pro and con , and pursuing of arguments with heat and opposition , doth rather lengthen , then decide controversies ▪ and insted of destroying the old , begetteth new ones : whiles they that are in the wrong out of obstinacy will not , and they that stand for the truth out of conscience dare not , may not yeeld ; and so still the warr goeth on .

17. And as to the publick peace of the Church . so is there also thirdly by this means great prejudice done to the peace and tranquillity of private mens consciences : when by the peremptory doctrines of some strict and rigid masters , the soules of many a well-meaning man are miserably disquieted with a thousand unnecessary scruples , and driven sometimes into very woful perplexities . Surely it can be no light matter , thus to lay heavie burdens upon other mens shoulders , Mat. 23.3 . 1 Cor. 7.35 . Mat. 7.14 . and to cast a snare upon their consciences , by making the narrow way to heaven a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazianzen . orat . 26. narrower then ever God meant it .

18. Fourthly , hereby Christian Governours come to be robbed of a great part of that honour that is due unto them from their people ; both in their Affections , and Subjection . For when they shall see cause to exercise over us that power that God hath left them in indifferent things , by commanding such or such things to be done ; as namely , wearing of a surplice , kneeling at the communion , and tho like : if now we in our own thoughts have already prejudged any of the things so commanded to be unlawful ; it cannot be but our hearts will be sowred towards our superiours , in whom we ought to rejoyce : and instead of blessing God for them , ( as we are bound to do , 1 Tim. 2.1 , 2. and that with hearty cheerfulness ; ) we shall be ready to speak evil of them , Jude . ver. 8. even with open mouth , so far as we dare for fear of being shent . Or if out of that fear we do it but indirectly and obliquely ; yet we will be sure to do it in such a manner , as if we were willing to be understood with as much reflexion upon authority as may be . But then as for our Obedience , we think our selves clearly discharged of that : it being granted on all hands ( as it ought ) that superiours commanding unlawful things , are not therein to be obeyed .

19. And then , ( as ever one evil bringeth on another , ) since it is against all reason that our Errour should deprive our Superiours of that right they have to our obedience , ( for why should any man reap or challenge benefit from his own act ? ) we do by this means fifthly exasperate those that are in authority , Eccles. 10.4 . and make the spirit of the ruler rise against us , which may hap to fall right heavy on us in the end . All power we know , whether natural or civil , striveth to maintain it self at the height , for the better preserving of it self : the Natural from decay ; and the Civil , from contempt . When we therefore withdraw from the higher powers our due obedience , what do we other then pull upon our selves their just displeasure ; and put into their hands the opportunity , ( if they shall but be as ready to take it , as we are to give it , ) rather to extend their power . Whereby if we suffer in the conclusion , ( as not unlike we may ; a a Homer Iliad . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — ) whom may we thank for it but our selves ?

20. Sixthly , by this means we cast our selves upon such sufferings , as ( the cause being naught ) we can have no sound comfort in . b b — cum martyrem faciat , non pana , sed causa . August . epist. 61. & ep. 167. Causa , non passio , we know : it is the cause maketh a true Martyr or Confessour , and not barely the suffering . He that suffereth for the truth , and a good cause , suffereth as a Christian ; and he need not be ashamed , but may exult in the midst of his greatest sufferings , chearing up his own heart , and glorifying God on that behalf . But he that suffereth for his errour , or disobedience , or other rashness , 1 Pet. 4.16 . buildeth his comfort upon a sandy foundation : and cannot better glorifie God , and discharge a good conscience , then by being ashamed of his fault , and retracting it .

21. Seventhly , hereby we expose not our selves onely ( which yet is something ; ) but sometimes also ( which is a far greater matter , ) the whole Reformed Religion by our default , to the insolent jeers of Atheists , and Papists , and other profane and scornful spirits . For men that have wit enough and to spare , but no more religion then will serve to keep them out of the reach of the Laws , when they see such men as pretend most to holinesse , to run into such extravagant opinions and practises , as in the judgement of any understanding man are manifestly ridiculous : they cannot hold but their wits will be working ; and whilest they play upon them , and make themselves sport enough therewithal , it shall go hard but they will have one fling among , even at the power of Religion too . Even as the Stoicks of old , though they stood mainly for vertue ; yet because they did it in such an uncouth and rigid way , as seemed to be repugnant not only to a a Sensus cujusque , & natura rerum , atque ipsa veritas clamat . Cic. 4. de finib . Sensus moresque repugnant . Horat. 1. Sat. 3 the manners of men , but almost to common sence also : they gave occasion to the wits of those times , under a colour of making themselves merry with the Paradoxes of the Stoicks , to laugh even true vertue it self out of countenance .

22. Lastly , ( for why should I trouble you with any more ? these are enow : ) by condemning sundry indifferent things , and namely Church-Ceremonies as unlawful ; we give great scandal to those of the Separation , to their farther confirming in that their unjust schisme . For why should these men , will they say , ( and for ought I know , they speak but reason ; ) why should they who agree so well with us in our principles , hold off from our Conclusions ? Why do they yet hold communion with , or remain in the bosome of that Church , that imposeth such unlawful things upon them ? Rev. 3.16 . How are they not guilty themselves of that luke-warme Laodicean temper , wherewith they so often and so deeply charge others ? 3 King . 18.21 . Why do they halt so shamefully between two opinions ? If Baal be God , and the Ceremonies lawful ; why do they not yield obedience , cheerful obedience , to their Governours , so long as they command but lawfull things ? But if Baal be an Idol , and the ceremonies unlawfull , as they and we consent : why do they not either set them packing , or ( if they cannot get that done , ) pack themselves away from them as fast as they can , either to Amsterdam , or to some other place ? The Objection is so strong , that I must confesse for my own part , If I could see cause to admit of those principles , whereon most of our Non-conformers and such as favour them ground their dislike of our Church-Orders and Ceremonies ; I should hold my self in all conscience bound ( for any thing I yet ever read or heard to the contrary ) to forsake the Church of England , and to fly out of Babylon , before I were many weeks older .

23. Truely Brethren , if these unhappy fruits were but accidentall events onely , occasioned rather then caused by such our opinions ; I should have thought the time mis-spent in but naming them : since the very best things that are may by accident produce evil effects . but being they do in very truth naturally and unavoidably issue therefrom , as from their true and proper cause : I cannot but earnestly beseech all such as are otherwise minded , in the bowels and in the name of the Lord Iesus Christ , and by all the love they beare to Gods holy truth which they seem so much to stand for ; to take these things into their due consideration , and to lay them close to their consciences . And as for those my brethren of the Clergie , that have most authority in the hearts of such as byasse too much that way , ( for they only may have some hope to prevail with them ; the rest are shut out by prejudice : ) if I were in place where , I should require and charge them , as they will answer the contrary to God , the Church , and their own consciences ; that they would approve their faithfulness in their ministry , by giving their best diligence to informe the judgments of Gods people aright , as concerning the nature and use of indifferent things : and ( as in love to their souls they are bound , ) that they would not humour them in these their pernicious errours , nor suffer them to continue therein for want of their rebuke , Levit. 19.17 . either in their publick teaching , or otherwise as they shall have opportunity thereunto .

24. But you will say , If these things were so , how should it then come to passe that so many men pretending , to godliness , ( and thousands of them doubtless such as they pretend ; for it were an uncharitable thing to charge them all with hypocrisie : ) should so often and so grievously offend this way ? To omit those two more universal causes ; Almighty Gods permission first , whose good pleasure it is , for sundry wise and gracious ends , to exercise his Church during her warfare here with heresies and schisms and scandals : 1 Cor. 11.19 . Luke 17.1 . And then the wiliness of Satan , who cunningly observeth whither way our hearts incline most , to looseness , or to strictness ; and then frameth his temptations thereafter : So he can but put us out of the way ; it is no great matter to him , on whether hand it be : he hath his end howsoever . Nor to insist upon sundry more particular causes : as namely , a natural proneness in all men to superstition : in many an affection of singularity , to goe beyond the ordinary sort of people in something or other ; the difficulty of shunning one without running into the contrary extreme ; the great force of education and custome ; besides manifold abuses , offences , and provocations , arising from the carriage of others ; and the rest : I shall note but these two only , as the two great fountains of Errour , ( to which also most of the other may be reduced , ) Ignorance , and Partiality : from neither of which Gods dearest servants and children are in this life wholy exempted .

25. Ignorance first is a fruitful mother of Errour . ( Ye erre , not knowing the scriptures . Matth. 22. Matth. 22.29 . ) Yet not so much grosse Ignorance neither : I mean not that . For your meer Ignaro's , what they erre , they erre for company : they judge not all , neither according to the appearance , nor yet righteous judgment . They only run on with the herd , and follow as they are lead , be it right or wrong ; and never trouble themselves farther . But by Ignorance I mean a a — hominum leviter eruditorum — Cic. 3. de orator . weakness of judgment ▪ which consisteth in a disproportion between the affections , and the understanding : when a man is very b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazi . orat . 26. Eph. 5.6 . earnest , but withall very shallow ; readeth much , and heareth much , and thinketh he knoweth much , but hath not the judgment to sever truth from falsehood , nor to discern between a sound argument and a captious fallacy . And so for want of ability to examine the soundness and strength of those principles , from whence he fetcheth his conclusions ; he is easily carried away 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as our Apostle elsewhere speaketh , with vain words , and empty arguments . As S. Augustine said of Donatus , c c Augustin. 4. de bapt. contra Donat. 6. Rationes arripuit , he catcheth hold of some reasons , ( as wranglers will catch at a small thing , rather then yield from their opinions , ) quas considerantes , verisimiles esse potiùs quàm veras invenimus ; which saith he , we found to have more shew of probability at the first appearance , then substance of truth after they were well considered of .

And I dare say , whosoever shall peruse with a judicious and unpartial eye most of those Pamphlets , that in this daring age have been thrust into the World , against the Ceremonies of the Church , against Episcopal government ; ( to passe by things of lesser regard and usefulness , and more open to exception and abuse , yet so far as I can understand , unjustly condemned as things utterly unlawful ; such as are lusorious lots , dancing , Stage-plays , and some other things of like nature ; ) When he shall have drained out the bitter invectives , unmannerly jeers , petulant girding at those that are in authority , impertinent digressions , but above all those most bold and perverse wrestings of holy Scripture , wherewith such books are infinitely stufft ; he shall finde that little poor remainder that is left behinde , to contain nothing but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vain words and empty arguments . For when these great undertakers have snatcht up the bucklers , as if they would make it good against all comers , that such and such things are utterly unlawful ; and therefore ought in all reason and conscience , to bring such proofs as will come up to that conclusion : Quid dignum tanto ? very seldom shall you hear from them any other arguments , then such as will conclude but an Inexpediency at the most . As , that they are apt to give scandal ; that they carry with them an appearance of evil ; that they are often occasions of sin ; that they are not commanded in the Word ; and such like . Which Objections , even where they are just , are not of force , ( no not taken altogether , much lesse any of them singly , ) to prove a thing to be utterly unlawful . And yet are they glad many times , rather then sit out , to play very small game , and to make use of Arguments yet weaker then these , and such as will not reach so far as to prove a bare inexpediency . As , that they were invented by Heathens ; that they have been abused in Popery ; and other such like . Which to my understanding is a very strong presumption , that they have taken a very weak cause in hand , and such as is wholly destitute of sound proof : For if they had any better arguments , think ye we should not be sure to hear of them ?

27. Marvel not therefore , if I charge them with Ignorance : although in their writings some of them may shew much variety of reading , ( As Parker , Di●oclavius , &c. ) and other pieces of learning and knowledge . For if their knowledge were even much more then it is , yet if it should not hold pace with their zeal , but suffer that to out-run it ; there should be still in them that disproportion that before I spake of : and they might so far forth be ranked with those silly women our Apostle speaketh of , 2 Tim. 3.7 . ( for such disproportion is very incident to the weaker sex , ) that are ever learning , but never able to come to the knowledge of the truth . And this kinde of Ignorance is evermore very troublesome ; and hath been the raiser of most of those stirs , that so much disquiet either whole Churches , or particular congregations : as the lame Horse ever raiseth the most dust ; and a a Zelus absque scientiâ , quò vehementi●s irruit , & graviùs corruit . Bernard . de verbis Esai . Serm. 4. the faster he putteth on , still the more dust . Have you observed any men to be fuller of molestation in the places where they live , then those that have been somewhat towards the Law ; or having some little smattering therein , think themselves for that a great deal wiser then the rest of their neighbours ? Although such busie spirits for the most part make it appear to the World before they have done , that they had but just so much Law , as would serve them to vex their neighbours withal in the mean time , and undo themselves in the end . Zeal is a kinde of fire . An excellent creature Fire , as it may be used ; but yet may do a great deal of mischief too , as it may be used : as we use to say of it , that it is a good servant , but an ill Master . A right zeal , grounded upon certain knowledge , and guided with godly discretion , like fire on the hearth , is very comfortable and serviceable : but blinde or undiscreet zeal , like fire in the thatch , will soon set all the house in a combustion .

28. So much for Ignorance , the first great Fountain of Errour : the other is Partiality . And this is causa causarum : much of that ignorance and ill-governed zeal , from which so many other errours spring , doth it self spring from this corrupt Fountain of Partiality . Which maketh the Errour so much the worse ; and the judgement so much the more unrighteous . For where an Errour proceedeth meerly from weakness , though it cannot be therefore excused , much lesse ought to be therefore cherished ; yet may it be even therefore pitied , a a Juvenal . Satyr . 2. horum simplicitas miserabilis — and the rather born with for a time . But if it shall once appear that partiality runneth along with it , or especially that it proceedeth from partiality ; this renders it odious both to God and man . S. Paul therefore , well knowing what mischiefs would come of it , if Church-governours in the administration of their weighty callings should be swayed with partial affections , either for or against any , layeth a great charge upon b b

Timotheus Ephesiorum Episcopus ordinaius à B. Paulo .

Hieron . de Script . Eccles. cap. 11.

Timothy , whom he had ordained Bishop of Ephesus , and that with a most deep and solemn obtostation , by all means to beware of Partiality . ( I charge thee before God , and the Lord Iesus Christ , and the elect Angels , that thou observe these things without preferring one before another , doing nothing by partiality . 1 Tim. 5. )

29. And reason good ; 1 Tim. 5.21 . there being scarce any thing more directly contrarious to the rules of Charity , Equity , and Iustice , then Partiality is : as might be easily shewen , if we had time for it . And yet as unjust , unequal , and uncharitable as it is , the world aboundeth with it for all that . Not to instance in the writing of histories , handling of Controversies , distribution of rewards and punishments , and other particulars : take but a general view of the ordinary passages of most mens lives either in the carriage of their own , or in the censuring of other mens actions ; and you shall finde partiality to bear no little sway in most of the things that are done under the sun . The truth is , we are a a Nemo non est ●enignus sui Judeae . Senec. 2. de . benef. 26. all partiall : and shall be as long as we live here , more or less . For Partiality is the daughter of Pride and Hypocrisie : both which are as universally spread and as deeply and inseparably rooted in our nature , as any other corruptions whatsoever . Pride ever maketh a man to look at himself and b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Naz. orat . 2● . his own party with favour ; and at the opposites , either with envie if they be above him , or if below him with scorn : and how can such a man chuse but be partiall ? And Hypocrisie ever leaneth on a naile : it will make a man halt before his best friends , and when fainest he would be thought to goe upright . The spying of motes in our brothers eye , and baulking of beams in our own , ( which is Partiality , ) our Saviour therefore chargeth with Hypocrisie ; Luke 6.42 . ( Thou Hypocrite first cast the beam out of thine own eye . Luke 6. ) And S. Iames coupleth them together , as things that seldome goe asunder ; Jam. 2.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without partiality and without hypocrisie .

30. Besides these two internal causes , ( Pride and Hypocrisie ) from within , which first breed it : there are sundry other external causes of Partiality from without , which after it is bred , help to feed it and increase it . One whereof is , the great force of Education and Custome ; which commonly layeth such strong anticipations upon the judgement , that it is a matter of great difficulty to worke out those a a Id sapit unusquisque quod didicit . Seneca . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Naz●a . orat . 1 Jude ver. 16. first impressions afterwards by any strength of reason ; or but so much as to bring us to suspect there can be any errour in those things , whereto our eares have bin so long enured . Another is , that which the Apostle calleth the having of mens persons in admiration : when we have such a high opinion of some men , as to receive whatsoever they deliver , as the undoubted oracles of God , though wanting both probability and proof ; and such a prejudice again on the other side against some others , though perhaps of better worth and sounder judgment then the former , as to suspect every thing that cometh from them , ( especially if it do not sapere ad palatum , ) be it laid down never so clearly , proved never so substantially . But I must omit both these , and the rest : only one I cannot chuse but name , because it so much concerneth this point of lawfulnesse , whereof we now speak ; and it belongeth also to this last mentioned branch of admiring mens persons . And that is , the great credit that is usually given to such Divines , as in their Expositions of the Commandements , or other treatises concerning cases of conscience , have set a Non licet upon very many things , and that with very much confidence , and yet upon very weak grounds . Yea so corruptibly , or slightly , is that useful part of Divinity handled by most that have travelled therein , either in the Romish or Reformed Churches ; that scarc● is to be found one just volume in that kinde , able to give satisfaction to a reader that is both rationall and conscientious , in sundry weighty points : and namely in those two , then which there are few of more general use in our daily conversation ; to wit , the point of Christian Liberty , and the point of Christian Subjection . By means whereof , many of them that should teach others better , are many times themselves miss-taught : and so the blind leading the blind , both teachers and people are plunged deep either in superstition , or disobedience , or both , before they ever so much as mistrust themselves to have stepped awry . But of this enough .

31. In this former clause of my Text , besides the things , whereof we have hitherto spoken ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things : ) the Apostles expressing of his own person , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not only all these lawful , but all lawful for me ; though I will not press it much , yet may not be wholy neglected . There is an opinion taken up in this last age , that hath passed for currant amongst many , grounded upon one mis-understood passage in this Epistle ; 1 Cor. 3.22 , 23. but is indeed both false in it self , and dangerous in the consequents : namely this , that the godly regenerate have a full right to all the creatures ; but wicked and unregenerate men have right to none , but are malae fidei possessores , intruders and usurpers of those things they have , and shall at the day of judgement be answerable , not only for their abusing of them , but even for their very possessing of them . Possibly some may imagine , ( yet none but they whose judgments are forestalled with that fancy , ) that these words of our Apostle look that way ; and that there lieth an Emphasis in the pronoun , to this sence : All things are lawful for me ; but not so for every man . Being a godly and regenerate man , and engraffed into Christ by faith , I have a right and liberty to all the Creatures , which every man hath not .

32. But to feign such a sence to these words , besides , that it seemeth apparently to offer force to the Text ; it doth indeed quite overthrow the Apostles main purpose in this part of his discourse : which is to teach the Corinthians and all others , to yield something from their lawful liberty for their brethrens sakes , when they shall see it needful so to do , either for the avoiding of private scandal , or for the preservation of the publick peace . So that the Apostle certainly here intended , to extend our liberty to the creatures , as far and wide , in respect of the persons , as of the things : as if he had said , All things are lawful for all men . The interlinear Gloss is right here , Quod sibi dicit licere , innuit & de alijs . We know it is an usual thing , as in our ordinary speech , so in the Scriptures too ; in framing objections , in putting cases , and the like , to make the instance personal , where the aime is general . As Rom. 3. Rom. 3.7 . If the truth of God have abounded through my lye unto his glory , why am I also judged as a sinner ? that is , through my lye , or any mans else : why either I , or any man else ? So after in this Chapter ; 1 Cor. 10.29 . — Ibid. 30. Why is my liberty judged — and why am I evil spoken of — ? mine , or any mans else ? I , or any man else ? And so in a hundred places more .

33. There is no great necessity therefore , for ought I see , that we should place any Emphasis at all in the pronoun 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Or if we doe , it must then be understood , as if the Apostle intended thereby , not to exclude others ; ( thus All things are lawful for me , that is , for me rather then for some others : ) but only to include himself ; as thus , All things are lawful for me , that is for me also as well as for others . He did not conceive , that his Apostolical calling did any whit either infringe his Christian liberty , or abridge it : but that notwithstanding he was set apart for the service of Christ in the worke of the ministry , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rom. 1.1 . he had still the same fulness of power and right that ever he had , or that any other person had to all the good creatures of God . S. Paul was content to forbear his power in some things : but he would not forgoe it tho in any thing . He used his liberty indeed very sparingly , but yet he maintained it most stoutly . Am I not an Apostle ? am I not free ? have we not power to eat and drink as well as others ? 1 Cor. 9.1 . &c. to lead about a sister , a wife , as well as others ? to forbear working as well as others ? in the Chapter before this .

34. I finde not any where in scripture , that the Priesthood of the Gospel doth render a man incapable of any thing , whereunto he hath either a natural , or civil liberty : but that whatsoever is lawful for any other man to doe , is lawful also for a Church-man to doe , notwithstanding his ministerial office and calling . What is decent and expedient for a Minister of the Gospel to do , that is quite another business : I speak now only of lawfulness , which respecteth the things themselves only , considered in their own nature , and in the general , without relation either to the opinions and fashions of times and places , which is the measure of decency ; or to such particular circumstances , as attend particular actions , which ought to be the measure of Expediency .

35. For a grave Clergy-man to weare a green suite , a cap and feather , and a long lock on the one side ; or to worke journey-work in some mechanick or manuall trade , as with a Mason , Carpenter , or Shoomaker : as things are now setled among us , no wise man can think it either decent , or expedient . Yet that decency and expediency set aside , no man can truly say , that the doing of any of this is simply unlawful . For why might not an English Minister , if he were prisoner in Turkey , to make an escape , disguise himself in such a habit as aforesaid ? which if it were simply unlawful , rather then do it , he should dye a thousand deaths . And why it should not be as lawful now for a Minister , as it was once for an Apostle , to work journey-work , to make shooes now , as then to make tents , Acts 18.3 . ( if it might stand with decency and expediency now as well as then : ) let him that can shew a reason . Let them look how they will answer it therefore , that make it unlawful for Priests , either to marry , as some do ; or to be in commission of the peace , as some others do : as if either the state of Wedlock , or the exercise of temporal jurisdiction , were inconsistent with holy Orders . When the maintainers of either opinion shall , shew good Text for what they teach , the cause shall be yeelded : but till that be done , they must pardon us if we appeal them both of Pharisaism , in teaching for doctrines mens precepts . Matth. 15.9 . So long as this Text stands in the Bible unexpunged , All things are lawful for me : if any man either from Rome or elsewhere , nay if an Angel from heaven , should teach either of those things to be unlawful , and bring no better proof for it then yet hath been done , he must excuse me if I should not be very forward to believe him .

36 Well , you see the Apostle here extendeth our liberty very far in indifferent things ; without exception either of things or persons : All things lawful , and lawful for all men . In the asserting of which liberty , if in any thing I have spoken at this time , I may seem to any man to have set open a wide gap to carnal licentiousness : I must intreat at his hands one of these three things ; and the request is but reasonable . Either First , that all prejudice and partiality laid aside , he would not judge 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the appearance , but according to right and truth ; John 7.24 . and then I doubt not but all shall be well enough . Or Secondly , that he would consider , whether these words of our Apostle taken by themselves alone , do not seem to set open the gap as wide , as I or any man else can stretch it ; Omnia licent , All things are lawful for me . Or that Thirdly , he would at leastwise suspend his judgement , till I shall have handled the latter clauses of my Text also , wherein our liberty is restrained , as it is here extended . Then , ( which may be ere long , if God will , ) he shall possibly finde the gap , if any such be , sufficiently stopped up again , to keep out all carnal licentiousness , and other abuse of Christian liberty whatsoever . In the mean time , and at all times , God grant us all to have a right judgement , and to keep a good conscience in all things .

AD AULAM. Sermon XII . HAMPTON COURT July 26. 1640. II. Ser. on 1 COR. 10.23 . — But all things are not expedient — But all things edifie not .

1. THe former clause of the Verse , here twice repeated , ( All things are lawful for me ) containeth the Extension ; as these later clauses do the Limitation of that Liberty that God hath left us to things of indifferent nature . That Extension I have already handled ; and set our Christian liberty there , where ( according to the constant doctrine of our Apostle ; ) I think it should stand . From what I then delivered , ( which I now repeat not , ) plain it was , that the Apostle extendeth our liberty very far , without exception either of things or persons . All things lawful , and lawful for all men . All the fear was , lest by so asserting our liberty , we might seem to set open a gap to carnal licentiousness . Although there be no great cause for it in respect of the thing it self , yet is not that fear altogether needless in regard of our corruption : who are apt to turn the very best things into abuse , and liberty as much as any thing . Yet that fear need not much trouble us , if we will but take these later clauses of the verse also along with us , as we ought to do . Where we shall finde the gap , if any such were , sufficiently made up again , to keep out all carnal licentiousness , and other abuse of Christian liberty whatsoever .

2. Of those clauses we are now to speak ; But all things are not expedient : But all things edifie not . Wherein the Apostle having before extended our liberty in the power , now restraineth it in the use and exercise of that power . Concerning which I shall comprehend all I have to say , in three Observations , grounded all upon the Text. First , that the Apostle establisheth the point of lawfulness , before he meddle with that of expediency . Secondly , that he requireth we should have an eye to the expediency also of the things we do , not resting upon their lawfulness alone . And thirdly , that he measureth the expediency of lawful things by their usefulness unto edification . Of which in their order .

3. And first , Expediency in S. Pauls method supposeth lawfulness . He taketh that for granted , that the thing is lawful , before he enter into any enquiry whether it be expedient , yea or no. For expediency is here brought in , as a thing that must restrain and limit us in the exercise of that liberty , which God hath otherwise allowed us : but God hath not allowed us any liberty unto unlawful things . And this Observation is of right good use : for thence it will follow , that when the unlawfulness of any thing is once made sufficiently to appear , all farther enquiry into the expediency or inexpediency thereof , must thenceforth utterly cease and determine . No conjuncture of circumstances whatsoever , can make that expedient to be done at any time , that is of it self and in the kinde a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Euripid. Phaeniss . Act. 3. unlawful . For a man to blaspheme the holy Name of God , to sacrifice to idols , to give wrong sentence in judgement , by his power to oppresse those that are not able to withstand him , by subtilty to over-reach others in bargaining , to take up arms ( offensive or defensive ) against a lawfull Soveraign : none of all these , and sundry other things of like nature , being all of them simply and de toto genere unlawful , may be done by any man , at any time , in any case , upon any colour or pretension whatsoever ; the express command of God himself onely excepted , as in the case of Abraham for sacrificing his son . Gen. 22.2 . Not for the avoiding of scandal ; not at the instance of any friend , or command of any power upon earth ; not for the maintenance of the lives or liberties either of our selves or others ; not for the defence of Religion ; not for the preservation of a Church or State : no nor yet , if that could be imagined possible , for the salvation of a soul , no nor for the redemption of the whole world .

4. I remember to have read long since a story of one of the Popes , ( but who the man was , and what the particular occasion , I cannot now recal to mind , ) that having in a consultation with some of his Cardinals , proposed unto them the course himself had thought of , for the setling of some present affairs to his most advantage : when one of the Cardinals told him he might not go that way , because it was not according to justice ; he made answer again , that though it might not be done per viam justitiae , yet it was to be done per viam expedientiae . A distinction which it seemeth the High-Priest of Rome had learned of his predecessour at Ierusalem , the High-Priest Caiaphas , in a solemn consultation held there Iohn 11. John 11.47 . — 50. There the chief Priests and Pharisees call a Council ; and the business was , what they should do with Iesus . If they should let him alone so , the people would all run after him because of his miracles : and then would the Romans , ( who did but wait for such an opportunity , ) make that a pretence to invade their countrey , and to destroy both their religion and nation . If they should take away his life , that were indeed a sure course : but Nicodemus had stammered them all for that a good while before , in a former Council at Ierusalem , John 7.51 . Iohn 7. when he told them that they could not do it by law ; being they had nothing to lay to his charge , that could touch his life . Up standeth Caiaphas then , and telleth them , they were but too scrupulous to stand so much upon the nice point of legality at that time : they should let the matter of justice go for once , and consider what was now expedient to be done , for the preserving of their nation , and to prevent the incursions of the Romans . ( You know nothing at all , saith he , nor consider that it is expedient for us , that one man should die for the people ; and that the whole nation perish not . )

5. What ever infallibility either of these High-Priests might challenge to themselves , or their flatterers ascribe to them : it is sure far safer for us to rest our judgements upon that never-failing Rule of S. Paul Rom. 3. ( a a Rom. 3.8 . Nunquam virtus vitio adjuvanda est . Senec. 1. de ira . 9. We may not do evil , that good may come thereof , ) then to follow them in their wilde resolutions . But if we desire examples rather : we cannot have for the purpose in one man , a more proper example on the one side for our imitation , nor a more fearful example on the other side for our admonition ; then are those two so unlike actions of David in the matter of Saul , & in the matter of Vriah .

6. As for Saul , two several times it was in the power of his hands to have slain him , if he would . In the Cave , he might as easily have cut the threed of his life , as the skirt of his garment : 1 Sam. 24.4 . and in the trench as easily have taken his head from off his shoulders , 1 Sam. 26.12 . as the spear from beside his Boulster . And much might have been said for the expediency of it too . Saul was his professed , his implacable enemy ; 1 Sam. 26.20 . hunted him from place to place like a Partridge upon the mountains , set snares and traps for him in every corner to destroy him ; and all this without cause . Nor was David ignorant of what God had promised , and Samuel had foretold , concerning the rending of the kingdom from Saul , and setling it upon him : and now if ever , might seem to be a fair opportunity to bring all that about ; now he had him in his hands . By taking away his life , and setting the Crown upon his own head : besides the accomplishment of Gods promises , he might so provide for his own safety , quiet the distractions in the state , turne all the forces against the common enemy ; advance religion , in adding honourable solemnities to the publick worship ; and settle the kingdome in a more just , moderate , and peaceable government , then now it was . Plausible inducements all , 1 Sam. 24.4 & 26.8 . and probable : and his captains and servants about him did not forget to urge them , and to press the expediency . But David rightly apprehended , the thing it self , to offer violence to the Lords anointed , to be utterly unlawful : and that was it that staid his hand . That unlawfulness alone he opposeth against all these , and whatsoever other seeming expediencies could be pretended , as a sufficient answer to them all . The Lord forbid , that I should stretch forth my hand against the Lords Anointed : 1 Sam. 24.6 . 1 Sam. 26.9 . and , who can stretch out his hand against the Lords Anointed , and be guiltless ? This is David in the matter of Saul : a worthy example for our Imitation .

7. See him now another while in the matter of Uriah , and how he behaved himself there . Quantum mutatus ! Could you think it were the same man ? He had layen with the wife , when the husband was abroad , 2 Sam. 11.4 . — Ibid. 5. and in his service : and she proved with child . If this should be fam'd abroad , it could not but tend much to the Kings dishonour ; ey , and to the scandal of Religion too . It seemed therefore very expedient , the matter should be smothered : and David setteth all his wits on worke how to doe that handsomely . Many fetches and devises he had in his head , and sundry of them he put to triall , this way and that way : but none of them would take . God meant him a shame for his sin ; and therefore blasted all those his attempts , and made them unsuccessful . When he saw he could not bring his purpose to pass any other way , at last he entertaineth black thoughts , and falleth upon a desperate resolution ; to blear the eyes of the world , Uriah , must dye : so shall the widdow be his ; and the Childe born in lawful wedlock be thought to be legitimate , and all shall be well . A hard case , to take away the life of an innocent person , a man of renown , valiant and religious , 2 Sam. 23.39 . whose name stood in the list , enrolled among his chiefest worthies ; 2 Sam. 11.13 . — Ibid. 25. and that in a most base and treacherous fashion too , not without a great deal of dawbing and hypocrisie withall : The circumstances aggravate much . No doubt Davids heart , that was so ready to smite him at other times upon very small occasions in comparison , 1 Sam. 24.5 . would now buffet him with stronger checks ; and not suffer him to be ignorant of the wickedness and unlawfulness of his foule intentions . But all is one for that : Iacta est alea. He was in , and he must on : so it must be now , thinketh he , or else we are shamed for ever . This is David in the matter of Uriah : a fearful example for our Admonition .

8. Heaven and Hell are not at more distance , nor light and darkness more unlike ; then Davids carriage in the one case , and in the other . Of which so great difference and unlikeness if we examine what was the true cause , we shall finde it to have bin none other but this , that in the former he looked chiefly at the unlawfulness of the thing , and in the later at the expediency only . In the matter of Saul , he saw the thing was utterly unlawful to be done , as being repugnant to the ordinance of God , and the duty of a subject ; and therefore expedient or inexpedient , he resolves he will not do it for a world : and that was certainly the right way . In the matter of Uriah , he saw the thing was expedient to be done , as conducing to his ends , for the saving of his credit at that time ; and therefore lawful or unlawful , he resolveth he will do it , whatsoever come of it : and that was certainly the wrong way .

9. Take we warning by his example , ( it is the cheapest learning , to profit by anothers harme , ) not a a — facere aliquid , quod scias non licere . Cic. pro Balbo . to adventure the doing of any thing that we know to be unlawful ; seem it never so expedient , and conducible to such ends as we intend . Alas ! why should any of us for the serving of our own bellies , cast the Commandments of God behind our backs ? or violate his holy laws , Rom. 16.18 . Psal. 50.17 . to satisfie our own impure lusts ? Can the compassing of any thing we can desire in this world ; profit , pleasure , preferment , glory , revenge , or any thing else , be to us of so great advantage : that for the attainment thereof , we should so far dishonour God , and quench the light that is in us ; as to lye , and forswear , and flatter , and slander , and supplant , and cheat , and oppress , or do any other unjust or unlawful act , against the light of our own reason , or contrary to the checks of our own consciences ?

10. Nor ought we to be careful hereof then only , when in our ends we look meerly at our selves , and our own private conveniencies in any of the forementioned respects of profit , pleasure , and the rest : but even then also when our intentions are more noble and honourable ; the honour of God , the edification of our brethren , the peace of the Church , and the common good . For neither pious intentions alone , nor reasons of expediency alone , nor yet both together , will either warrant us before hand to the choice , nor excuse us afterwards for the use of unlawful means . 1 Sam. 15.15 . What ever Sauls intention was , in sparing the fatter cattel , I make no question but that Vzzah's very intention was pious , 2 Sam 6.6 . in reaching forth his hand to stay the Arke from falling , when it tottered in the cart . The things themselves , both the one and the other , seemed to be very expedient . But Gods special command to Saul that all should be destroyed , 1 Sam 15.3 . Numb. 4.25 . and his law given by Moses concerning that sacred and mysterious utensil , having made both those things unlawful , did thereby also make both the facts inexcusable : and Almighty God to win reverence and honour to his own ordinances , punished with great severity both the disobedience of the one , and the rash presumption of the other .

11. Be our ends and aimes therefore what they will ; unless we arm our selves with strong resolutions before-hand , not to do any thing we know to be unlawful upon any terms , seem it otherwise , never so expedient ; and then afterwards use all our best prayers and endeavours by Gods grace to hold our resolutions : We are gone . Satan is cunning , and we but weak : and he will be too hard for us , if he do but finde us any whit staggering in our resolutions , for doing nothing but what is lawful ; or lending an ear to any perswasions , for the doing of any thing that is unlawful . By this very means he got within our Grandmother Eve ; and prevailed with her to taste of the forbidden fruit , though it were unlawful , by perswading her that it was expedient . Gen. 3.5 . This once is a sure ground for us to build upon : to a good Christian , that desireth to make conscience of his wayes , nothing can be truly a a

Quicquid non licet , certè non oportet , Cicer. pro Balbo .

Potest aliquid licere , & non expedire : expedire autem , quod non licet , non potest . August . de adult . conjug . cap. 15. Constat in Christiana philosophia , non decere nisi quod licet , nec expedire , nisi quod & decet & licet .

Bernard . de consid. lib. 3. Sin ii sumus , qui profecto esse debemus , ut nihil arbitremur expedire , nisi quod rectum honestumque fit — Cic. 4. fam . Epist. 3.

expedient , that is apparently unlawful . And so much for the first Observation .

12. The Apostle first supposeth the thing to be lawful : else it may not be done howsoever . But if it be lawful , then we hope we may use it at our pleasure ; without either scruple in our selves , or blame from others : Indeed that is the common guise of the World . Have but the opinion of some Divine of note , concerning any thing we have a minde to , that it is lawful : and then we think we need take no more care , nor trouble our selves about circumstances . But there is a great deal more belongeth to it , then so . Lawfulness alone will not bear us out in the use of a thing , unless there be care had withal to use it lawfully : lest otherwise our liberty degenerate into a carnal licentiousness ; as easily it may do . For preventing whereof , the Apostle here requireth , that we consider as well what is expedient to be done , as what is lawful . Which was our second Observation . [ All things are lawful for me , but all things are not expedient . ]

13. S. Bernard to Eugenius requireth trinam considerationem , a threefold consideration or enquiry to precede the doing of any action of moment , and worthy our deliberation : An liceat , An deceat , An expediat . Whether it be lawful or no ; whether comely or no ; whether expedient or no : lawful in it self , comely for us , expedient in respect of others . He maketh there that of decency , and that of expediency , two different considerations the one from the other ; yet both necessary . And as well the difference that is between them , as the necessity of both , ariseth from those two grand vertues , which must have a special influence into every action morally and spiritually good ; to wit , Discretion and Charity : of which two Discretion is the proper judge of decency , and Charity of expediency , though both do in some sort belong to both . But as for decency , it may be the Apostle intended not to speak of it at all : as being not so very pertinent to his present argument ; and having besides a purpose to mention it more seasonably afterwards . Or if he did ; Chap 11. & 14. he then taketh expediency in a larger sence : so as to comprehend under that name , all that which Bernard meaneth by decency and expediency both . And so taken , ( that we may understand what it is we speak of , ) the difference that is between lawfulness and expediency consisteth in this : that lawfulness looketh but at the nature and quality of the thing in it self , considered in the kinde , and abstractedly both from the end and circumstances : but expediency taketh in the end also , and such other circumstances , as attend particular actions .

14. That expediency ever relateth to the end , we may gather from the very notion of the words . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Greek , is as much as to confer or contribute something ; to bring in some help or furtherance towards the attainment of the desired end . And Expedire in the Latin , is properly to speed a business : as the contrary thereof ( Impedire ) is to hinder it . The word Expedition cometh thence : and so doth this also of expediency . That thing then may not unfitly be said to be expedient to any end ; that doth expedire , give any furtherance or avail towards the attaining of that end : and that on the contrary to be inexpedient , that doth impedire , cast in any let , rub , or impediment to hinder the same . It must be a mans first care to propose to himself in all his actions some right end : and then he is to judge of the expediency of the means by their serviceableness thereunto .

15. It is ( no doubt ) lawful for a Christian , ( being that God hath tied him to live out his time in the world , ) therefore to propose to himself in sundry particular actions of this life worldly ends ; ( gain , preferment , reputation , delight : ) so as he desire nothing but what is meet for him ; and that his desires thereof be also moderate . And he may consequently apply himself to such means , as are expedient , and conducing to those ends . But those ends and means are but the Bye of a Christian , not the Main . He liveth in the World ; and so must , and therefore also may use it : But woe unto him , if he have not far higher and nobler ends then these , to which all his actions must refer , and whereto all those worldly both means and ends must be subordinate . And those are to seek the glory of God , and the salvation of his own soul , by discharging a good conscience , and advancing the common good . In the use therefore and choice of such things , as are in themselves lawful , ( as all indifferent things are , ) we are to judge those means , that may any way further us towards the attainment of any of those ends , to be so far forth expedient ; and those that any way hinder the same , to be so far forth inexpedient : and by how much more or lesse they so either further or hinder , to be by so much more or less either expedient , or inexpedient .

16. Besides the End , the reason of Expediency dependeth also very much upon such other particular circumstances , as do attend humane actions : as times , places , persons , measure , manner , and the rest . By reason of the infinite variety and uncertainty whereof , it is utterly impossible to give such general rules of Expediency , as shall serve to all particular cases : so that there is no remedy , but the weighing of particular circumstances in particular actions , must be left to a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. 2. Ethic. 6. the discretion and charity of particular men . Wherein every man that desireth to walk conscionably , must endeavour at all times and in all his actions to lay things together as well as he can ; and taking one thing with another , according to that measure of wisdome and charity wherewith God hath endowed him , to resolve ever to do that , which seemeth to him most convenient to be done , b b — utra sit harum via utilior , cum materiâ deliberabimus . Quint. 3. instit. 7. Consilium in arenâ . Adag . as things then stand . Only let him be sure that still his eye and aim be upon the right end in the main , and that then all things be ordered with reference thereunto .

17. This discovery of the nature of Expediency , what it is ; and what dependence it hath upon , and relation unto , the End and Circumstances of mens actions : discovereth unto us withall sundry material differences between lawfulness and expediency ; and thence also the very true reason , why in the exercise of our Christian liberty it should be needful for us to have regard , as well to the Expediency , as to the lawfulness of those things we are to do . Some of those differences are ; First , that as the natures of things are unchangable , but their ends and circumstances various and variable : so their lawfulness , which is rooted in their nature , is also constant and permanent and ever the same ; but their Expediency , which hangeth upon so many c c Quorum usus coercetur certis circumstantiis , ea dicuntur non expedire , non dicuntur non licere . Chamier . 3. paustrat . 21.75 . turning hinges , is ever and anon changing . What is expedient to day , may be inexpedient to morrow : but once lawful , and ever lawful . Secondly , that a thing may be at the same time expedient in one respect , and inexpedient in another : but no respects can make the same thing to be at once both lawful , and unlawful . Because respects cannot alter the natures of things , from which their lawfulness or unlawfulness ariseth . Thirdly , that the lawfulness and unlawfulness of things consisteth in puncto indivisibili , ( as they use to speak , ) even as the nature and essence of every thing doth ; and so are not capable either of them of the degrees of more or less : all lawful things being equally lawful , and all unlawful things equally unlawful . But there is a latitude of expediency and inexpediency ; they do both suscipere magis & minus : so as one thing may be more or less expedient then another , and more or less inexpedient then another . And that therefore fourthly , is is a harder thing to judge rightly of d d Quid rectum sit , apparet : quid expediat , obscurum est . Cic. 5. ep. 19. the Expediency of things to be done , then of their lawfulness . For to judge whether a thing be lawful or no , there need no more be done , but to consider the nature of it in general , and therein what conformity it hath with the principles of reason , and the written word of God : And universalia certioria ; a man of competent judgement , and not fore-stalled with prejudice , will not easily mistake in such generalities , because they are neither many , nor subject to much uncertainty . But a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. 1. Poster . anal . 13.15 . descendendo contingit errare ; the more we descend to particulars , in the more danger are we of being mistaken therein : because we have both far more things to consider of , and those also far more uncertain , then before . And it may fall out , and not seldome doth , that when we have laid things together in the ballance , weighing one circumstance with another as carefully as we could ; and thereupon have resolved to do this or that as in our judgment the most expedient for that time : some circumstance or other may come into our minds afterwards , which we did not fore-think , or some casual intervening accident may happen , which we could not foresee ; that may turn the scales quite the other way , and render the thing , which seemed expedient but now , now altogether inexpedient .

18. From these and other like differences , we may gather the true reason , why the Apostle so much and so often presseth the point of Expediency , as meet to be taken into our consideration and practise , as well as that of lawfulness . Even because things lawful in themselves , and in the kinde , may for want of b b — etsi officio videtur bonum , ipso non recto fine peccatum est . Augustin. 4. contra Julian . 3. a right End , or through neglect of due Circumstances , become sinful in the doer . Not as if any act of ours could change the nature of the things from what they are : for it is beyond the power of any creature in the world to do that . God only is dominus naturae : to him it belongeth only as chief Lord , to change either the physical or moral nature of things at his pleasure . Things in their own nature indifferent , God by commanding , can make necessary ; and by forbidding , unlawful : as he made circumcision necessary , and eating of porke unlawful to the Jews under the old Law . But no scruple of conscience , no command of the higher powers , no opinions either consent of men , no scandal or abuse whatsoever , can make any indifferent thing to become either necessary or unlawful , universally , and perpetually , and in the nature of it : but it still remaineth indifferent as it was before , any act of ours notwithstanding . Yet may such an indifferent thing , remaining still in the nature of it indifferent as before , by some act of ours or otherwise , become in the use of it and by accident , either necessary or unlawful pro hic & nunc , to some men , and at some times , and with some circumstances . As the command of lawful authority , may make an indifferent thing , to us necessary for the time : and the just fear of scandal may make an indifferent thing , to us unlawful for the time . Therefore it behoveth us in all our deliberations de rebus agendis , to consider well not only of the nature of the thing we would do , whether it be lawful or no in the kinde ; but of the end also , and all present circumstances , especially the most material : lest , through some default there , it become so inexpedient , that it cannot be then done by us without sin . For as we may sin , by doing that which is unlawful : so may we also by doing even that , which is lawful in an undue manner .

19. And it will much concern us , to use all possible circumspection herein , the rather for two great reasons : for that by this means , ( I mean the supposed lawfulness of things ) we are both very easily drawn on unto sin ; and when we are in , very hardly fetched off again . First , we are easily drawn on . The very name and opinion of lawfulness many times carrieth us along , whilest we suspect no evil , and putteth our foot into the snare , ere we be aware of it . The conscience of many a good man , that would keep a strait watch over himself against grosser offences , will sometimes set it self very loose , when he findeth himself able to plead , that he doth nothing but what is lawful . In things simply evil sin cannot lurk so close , Eccles. 2.14 . but that a godly wise man that hath his eyes in his head , may spy it and avoid it : as a wilde-beast or thief may easily be descried in the open champain . But if it can once shroud it self under the covert of lawfulness , it is the more dangerous : like a wilde-beast or thief in the woods or behinde the thickets , where he may lurk unseen , and assault us on a sudden , if we do not look the better about us . And the greater our danger is , the greater should be our circumspection also .

20. And as we are easily inveigled and drawn in , to sins of this kinde : so when we are in , we get off again very hardly . If we chance through humane frailty , or the strength of temptations , to fall into some gross offence , by doing something that is manifestly unlawful , ( although such gross sins are of themselves apt to waste the conscience , to beat back the offers of grace , and to harden the heart wonderfully against repentance : ) yet have we in sundry other respects more and better helps and advantages towards repentance for such sins , then when we transgress by abusing our liberty in lawful things . 1. It is no hard matter to convince our understandings of those grosser transgressions ; their obliquity is so palpable . 2. They often lie cold and heavy at the heart : where the burden of them is so pressing and afflictive , that it will force us to seek abroad for ease . 3. We shall scarce read a Chapter , or hear a Sermon , but we shall meet with something or other that seemeth to rub upon that gaul . 4. The World will cry shame on us , 5. and our enemies triumph , that they have now gotten something to lay in our dish . 6. Our friends will have a just occasion to give us a sharp rebuke : 7. And the guiltiness of the fact will so stop our mouthes , that we shall have nothing to answer for our selves . All which may be so many good preparations unto repentance .

21. But when we are able to plead a lawfulness in the substance of the thing done : 1. Seldom do we take notice of our failings in some circumstances . 2. Nor do our hearts smite us with much remorse thereat . 3. The edge of Gods holy Word slideth over us , without cutting or piercing at all , or not deep . 4. We lie not so open to the upbraidings either of friends or foes , but that if any thing be objected by either , we can yet say something in our own defence . All which are so many impediments unto repentance . Not but that who ever truly feareth God , and repenteth unfainedly , repenteth even of the smallest sins , as well as of the greatest : but that he doth it not so feelingly , nor so particularly , for these smaller , as for those greater ones ; because he is not so apprehensive of these , as he is of those . For the most part his repentance for such like sins is but in a general form ; wrapt up in the lump of his unknown sins : Psal. 19.12 . like that in Psal. 19. Who can tell how oft he offendeth ? O cleanse thou me from my secret faults ! Onely our hope and comfort is , that our merciful Lord God will graciously accept this general repentance for currant ; without requiring of us a more particular sence of those sins , whereof he hath not given us a more particular sight .

22. By what hath been said you may perceive how unsafe a thing it is to rest upon the bare lawfulness of a thing alone , without regard to expediency . For this is indeed the ready way to turn our liberty into a licentiousness : sith even lawful things become unlawful , when they grow inexpedient . Lawful in themselves , but unlawful to us : lawful in their nature , but unlawful in their use . But then the question will be , how we shall know from time to time , and at all times , what is expedient to be done , and what not ? Which leadeth us to the third and last Observation from the Text , viz. That the expediency of lawful things is to be measured by their usefulness unto edification . For if we shall ask , Why are not all lawful things alwayes expedient ? the Apostles answer is , Because they do not alwayes edifie . When they do edifie , they are not onely lawful , but expedient too ; and we may do them : But when they edifie not , but destroy , though they be lawful still , yet are they not expedient ; and we may not do them . All things are lawful ; but all things edifie not .

23. To this edification it appeareth S. Paul had a great respect , in all his actions and affairs : ( We do all things brethren , for your edifying , 2 Cor. 12. 2 Cor. 12.19 . ) And he desireth that all other men would do so too ; ( Let every man please his neighbour for his good unto edification , Rom. 15.2 . Rom. 15.2 . ) and that in all the actions of their lives , ( Let all things be done to edifying , 1 Cor. 14. 1 Cor. 14.26 . ) It is the very end for which God ordained the ministery of the Gospel ; ( the edifying of the body of Christ , Ephes. 4.12 . Ephes. 4. ) and for which he endowed his servants with power and with gifts to enable them for the work ; ( the power which God hath given us for edification , 2 Cor. 13. ) Whatsoever our callings are , 2 Cor. 10.8 . & 13.10 . whatsoever our power or guifts : if we direct them not to Edification , when we use them , we abuse them .

24. But then what is Edification ? for that we are yet to learn . The word is metaphorical , taken from material buildings : but is often used by our Apostle in his Epistles , with application ever to the Church of God , and the spiritual building thereof . The Church , is the house of the living God . All Christians , members of this Church , 1 Tim. 3.15 . are as so many stones of the building , whereof the house is made up . The bringing in of unbeleevers into the Church , by converting them to the Christian faith , is as the fetching of more stones from the quarries , to be layed in the building . The building it selfe , ( and that is Edification , ) is the well and orderly joyning together of Christian men , as living stones , in truth and love ; that they may grow together ( as it were ) into one entire frame of building , 1 Pet. 2.5 . to make up the house strong and comely for the masters use and honour .

25. I know not how it is come to pass in these later times , that in the popular and common notion of this word in the mouths and apprehensions of most men generally , Edification is in a manner confined wholy to the Understanding . Which is an errour , perhaps not of much consequence ; yet an errour tho , and such as hath done some hurt too . For thereon is grounded that Objection , which some have stood much upon , ( though there be little cause why , ) against instrumental musick in the service of God , and some other things used in the Church ; that they tend not to edification , but rather hinder it , because there cometh no instruction , nor other fruit to the understanding thereby : And therefore ought such things , say they , to be cast out of the Church , as things unlawful . A conclusion ( by the way , ) which will by no means follow , though all the premises should be granted : for it is clear both from the words and drift of the Text , that Edification is put as a meet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 indeed of Expediency , but not so of lawfulness : And therefore from the unserviceableness of any thing to Edification , we cannot reasonably infer the unlawfulness thereof , but the Inexpediency only . But to let go the inconsequence , that which is supposed in the premises , and laid as the ground of the objection , ( viz. that where the understanding is not benefited , there is no Edification ; ) is not true . The objecters should consider , that whatsoever thing any way advanceth the service of God , or furthereth the grouth of his Church ; or conduceth to the increasing of any spiritual grace , or enliving of any holy affection in us ; or serveth to the outward exercise , or but expression of any such grace or affection , as joy , feare , thankfulness , cheerfulness , reverence , or any other ; doubtless every such thing so far forth serveth more or less unto Edification .

26. The building up of the people in the right knowledge of God , and of his most holy truth , is I confess a necessary part of the worke ; and no man that wisheth well to the worke , will either despise it in his heart , or speak contemptibly of it with his mouth : yet is it not the whole work tho , no nor yet the chiefest part thereof . Our Apostle expressly giveth charity the preheminence before it : knowledge puffeth up , but charity edifieth . 1 Cor. 8.1 . And for once he speaketh of Edification in his Epistles with reference to knowledge ; I dare say he speaketh of it thrice with reference to peace and brotherly Charity or condescension . The truth is , that Edification he so much urgeth , is the promoting and furthering of our selves and others in truth , godliness , and peace , or any grace accompanying salvation , for the common good of the whole body . S. Iude speaketh of building up our selves ; and S. Paul of edifying one another . Jude ver. 20. ● Thes. 5.11 . And this should be our daily and mutual study , to build up our selves and others in the knowledge of the truth , and in the practise of godliness : but especially to the utmost of our powers , within our several sphears , and in those stations wherein God hath set us , to advance the common good , by preserving peace and love and unity in the Church .

27. The instructions , corrections , or admonitions we bestow upon our private brethren ; the good examples we set before them ; our bearing with their infirmities ; our yielding and condescending from our own power and liberty , to the desires even of private and particular men : is as the chipping and hewing , and squaring of the several stones , to make them fitter for the building . But when we do withall promote the publick good of the Church , and do something towards the procuring and conserving the peace and unity thereof , according to our measure : that is , as the laying of the stones together , by making them cowch close one to another , and binding them with sillings and cyment , to make them hold . Now whatsoever we shall finde , according to the present state of the times , places , and persons with whom we have to do , to conduce to the good either of the whole Church , or of any greater or lesser portion thereof , or but of any single member belonging thereunto , ( so as no prejudice , or wrong be thereby done to any other : ) that we may be sure is expedient for that time .

28. To enter into particulars , when and how far forth we are bound to forbear the exercise of our lawful liberty in indifferent things for our brothers sake , would be endless . When all is said and written in this argument that can be thought of ; yet still ( as was said , ) much must be left to mens Discretion and Charity . Discretion first will tell us in the general , that as the Circumstances alter , so the expediency and inexpedieny of things may alter accordingly . a a Senec. 9. controv . 2. Eccles. 3.1 . Quaedam quae licent , tempore & loco mutato non licent , saith Seneca . There is a time for every thing , saith Solomon , and a season for every purpose under heaven . b b Momentis quaedam grata et ingrata sunt . Senec. 1. de benef. 12. Hit that time right ; and what ever we do is c c Eccl. 3.11 . 2 Sam. 17.7 . beautiful : but there is no beauty in any thing we do , if it be unseasonable . As Hushai said of Ahitophels advice , The counsel of Ahitophel is not good d d Est utilitatis & in tempore quaestio . Expedit , sed non nunc . Quint. 3. instit. Orat. 8. at this time . And as he said to his friend , that cited some verses out of Homer not altogether to his liking , and commended them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith he again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : wholesom counsel , but not for all men , nor at all times . If any man should now in these times endeavour to bring back into the Church postliminiò , and after so many years cessation thereof , either the severity of the ancient Canons for publick penances , or the enjoyning of private confessions before Easter , or some other things now long dis-used ; he should attempt a thing of great inexpediency . Not in regard of the things themselves , Acts 16.3 . Gal. 2.3 . — 5 which ( severed from those abuses which in tract of time had through mens corruption grown thereunto ) are certainly lawful ; and might be , as in some former times , so now also profitable , if the times would bear them . But in regard of e e Quaedam justa naturâ , sed conditione tēporum inutilia . Quintil. 12.1 . the condition of the times , and the general aversness of mens mindes therefrom : who having been so long accustomed to so much indulgence and liberty in that kinde , could not now brook those severer impositions ▪ but would cry out against them , ( as they do against some other things with very little reason , ) as Antichristian and superstitious . Paul thought fit to circumcise Timothy at one time , when he saw it expedient so to do : but would by no means yield that Titus should be circumcised at another time , when he saw it inexpedient .

29. Sith then the difference of a a Tempore cōmutatur officium , ut non semper sit idem . Cicer . 1. de offic . times may make such a difference in the expediency and inexpediency of things , otherwise and in themselves lawful and indifferent ; and so may the other circumstances also of b b — Et in loco . Non hic & in personis : Non nobis , &c. Quintil. 3. instit. orat . 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Adag ap Suid. places , persons , and the rest : wise men therefore must be content c c Rom. 12.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if you will allow that reading , Rom. 12. Ey , to be down-right time-servers , you will say ! No such matter : but to suffer themselves now and then to be over-ruled by circumstances ; and d d

Tempori cedere , i.e. necessitati parere , semper sapientis habitum est . Cicer. 4. epist. fam . 9.

Non est turpe , cum re , mutare consiliū . Senec 4. de benef. 38.

to yield to the sway of the times , and other occasions in sundry things , though perhaps somewhat against their own liking and judgement otherwise : so long as they be not enforced thereby , either to do any dishonest or unlawful thing , or to omit any part of their necessary duty . As e e

Vt in navigando , tēpestati obsequi , artis est . Cic. 1. ep. fam . 9.

— sententiam , tanquam aliquod navigium , ex Reip. tempestate moderari . Cic. 4. Balb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pythag apud Stob. Ser. 1.

a skilful Pilot must of necessity hold that course , that the winde and weather will suffer him : winning upon them by little and little what he can by his skil , and making his advantage even of a side-winde if he can but get it ; to bring his Bark with as much safety and speed as may be to the intended Haven . For , to f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Phocyl . tug against winde and tide , besides the toyl , he knoweth would be both bootless , and dangerous . It is an easie matter for a Workman upon his bed to frame to himself in his own fancy an exact idaea of some goodly Fabrick that he is to raise ; and he may g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazian. orat . 5. please himself not a little with an imagination that all shall be done just according to that Plat-form . But when he cometh ad practicandum , and to lay his hand to the work indeed ; he shall be forced , do what he can , in many things to vary from his former speculations , if h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theophra . the matter he hath to work upon , will not serve thereunto , as like enough a good part of it will not . i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aristot apud Stob. ser. 1. Velis quod possis , is the old saying : it must be our wisdom , when we cannot hope to bring all things to our own votes and desires , ( for that is more then yet ever any man could do since the World began ) to frame our selves to the present occasions ; and taking things as they are , when they will be no better , to k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Non licet hominem esse saepè ita ut v●lt , si res non ●init . Terent. Heaut . 4.1 . make the best of them we can for our own , and others , and the common good . Nothing doubting , but that if so we do , we shall do that that is expedient ; although possibly we may see some inconveniencies likely to ensue thereupon . For if we shall suspend our resolutions , till we can bethink our selves of something that is free from all inconveniencies ; in most of our deliberations we shall never resolve upon any thing at all : as Solomon saith , l l Eccles. 11.4 Rusticus expectat dum defluat amnis . Horrat . 1. epist. 2. — dum omnia timent , nil eonantur . Quintil . 2. instit. 4. He that observeth the winde shall not sowe , and he that regardeth the clouds shall not reap . God hath so tempered the things of this World , that every commodity hath some incommodiousness , and every conveniency some inconvenience attending the same : which many times all the wit and industry of man is not able to sever . If therefore out of the whole bunch we can cull out that , which may prevent the most and greatest inconveniencies , and be it self subject to m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. 3. Top. 2.1 . the least and fewest , we shall not have much cause to repent us of our choice . And all this our Discretion will teach us .

30. Charity also will tell us in the general , that we must bear with the weakness of our brethren , and forbear our own liberty in some cases ; where we may see hope that any good will come of it . For as the stones in a building , if they be well layed together , do give mutual strength and support one to another : so it is our duty to bear one anothers burdens , that so we may fulfil the law of Christ . Gal. 6.2 . 1 Cor. 13.5 . Charity seeketh not her own , 1 Cor. 13. She standeth not ever upon the tip-to , with those high terms , [ This I may do , and this I will do , whosoever sayes nay . I may eat flesh , and I will eat flesh , take offence at it who list : ] but where she may hope to do good , cometh down so low , 1 Cor. 8.13 . as to resolve never to eat flesh while the world standeth , rather then give offence thereby . Our Apostle professeth in the last verse of this Chapter , that he sought to please all men in all things , not seeking his own profit , but the profit of many . And it was no flourish neither : S. Paul was a real man , no bragger : what hee said , hee did . 1 Cor. 9.20 . — 22. He became as a Iew to the Jews , as a Gentile to the Gentiles ; not to humour either , but to win both . And at Corinth he maintained himself a long while together with his own hand-labour , when he might have challenged maintenance from them , as the Apostles of Christ : But he would not ; 2 Cor. 11.12 . only to cut off occasion from those that standered him , as if he went about to make a prey of them , and would have bin glad to finde any occasion against him , to give credit to that slander .

31. But what is S. Paul now all on a suddain become a man-pleaser ? Or how is there not yea and nay with him ; that he should here profess it so largely ; 2 Cor. 1.18 . and yet elsewhere protest against it so deeply . Gal. 1.10 . Doe I seek to please men ? No , saith he , I scorn it : such baseness will better become their own slaves ; I am the servant of Christ . Gal. 1. Worthy resolutions both ; both savouring of an Apostolick spirit : and no contrariety at all between them . Rather that seeming contrariety yieldeth excellent instruction to us , how to behave our selves in this matter of pleasing . Not to please men , be they never so many or great , out of flatness of spirit : so as for the pleasing of them , either first to neglect any part of our duty towards God and Christ ; or secondly to goe against our own consciences , by doing any dishonest or unlawful thing ; or thirdly , to do them harm whom we would please , by confirming them in their errours , flattering them in their sins , humouring them in their peevishness , or but even cherishing their weaknesse : ( for weaknesse though it may be born with , yet it must not be cherished . ) Thus did not he , thus should not we , seek to please any man . But then by yeelding to their infirmities for a time , in hope to win them ; by patiently expecting their conversion or strengthning ; Rom. 15.1 . by restoring them with the spirit of meeknesse , 1 Thes. 5.14 . Gal. 6.1 . when they had fallen ; by forbearing all scornfull , jeering , provoking , or exasperating language and behaviour towards them ; Gal. 5 . 2● . 2 Tim. 2 25. but rather with meeknesse instructing them that opposed themselves : so did he , so should we seek to please all men ; 1 Cor. 10.33 . Rom. 15.2 . for their profit , and for their good . For that is charity .

32. Alas , it is not the pleasing , or displeasing of men , that Charity looketh after , but their good : And therefore as it seeketh to please them , if that be for their good ; so it careth not to displease them , if that also be for their good . S. Paul was ad utrumque paratus ; he could use both , as occasion required , either the rod , or the spirit of meekness : 1 Cor. 4.21 . and he would make choyce ever of that , which he saw to be for the present the more expedient . He was a wise Master-builder ; 1 Cor. 3.10 . and knew how to lay his worke , to make the building rise both faire and strong . He took his model from the Arch-architect , the builder and maker of all things , which is God . Heb. 3.4 . Wisd. 8.1 . Suaviter & fortiter , in the book of wisdome : all Gods works go on so . He doth whatsoever he doth fortiter ; effectually , and without fail in respect of the end : that is to build strong : But yet suaviter ; sweetly , and without violence in the use of the means ▪ that 's to build faire .

33. Can any Governour , any Minister , any private man , that desireth to do so much as falleth to his share in this Building , desire a better pattern to worke by ? A Governour , that hath advisedly resolved upon a just course , ( for that must still be supposed : if justice do not lie at the bottome , the frame cannot stand ; ) let him go through-stitch with it in Gods name ; do it fortiter , ( as is said of David , Psalm . 78. He ruled them prudently with all his power : ) so as his commands may be obeyed , his authority feared , Psal. 78.72 . his enemies quelled . But then he must do it suaviter too , ( that must not be forgotten , ) with such equity , lenity , and moderation ; that they may be left without excuse in their undutifulness , that will not both acknowledge his justice and clemency . A Minister also of the Gospel , who hath a great part in the work , both for the pulling down of errour and sin , and for the setting up of truth and godliness ; Jer. 1.10 . he must do his part fortiter : instruct , exhort , reprove , correct , with full demonstration of the spirit and power , and with clear evidence of truth and reason ; that he may build strong . 1 Cor. 2.4 . Yet suaviter too , with all sweetness and meekness , with much beseeching and brotherly language , that he may build faire : approving himself both wayes a workman that needeth not be ashamed . 2 Tim. 2.15 . But if he either put in ill stuff , or lay it ill ; that is , if either he prove with bad arguments , or reprove with bad words : he may then be ashamed of his work ; he doth but blunder and bungle , and not build . Yea , every private man , that hath in his hand the managing of any good cause , wherein he meeteth with opposition , cannot give better proof both of his wisdome and charity , then by doing it fortiter and suaviter ; to the uttermost of his power and skill , effectually ; but fairely .

34. I have now done with all my three observations : and should draw to a conclusion , but that for the preventing of a foule mistake in this affair , it is needful I should first put in one caution of some importance ; and it is this . That in weighing the decency , and expediency of things , we ought to make a difference between those lawful things , wherein superiour authority hath interposed , and determined our liberty either way ; and those things wherein we are left wholy to our selves . What hath bin said concerning the yielding to the weaknesses of our brethren for the avoiding of their offence ; and the forbearing of lawful things sometimes , when they grow inexpedient : is to be understood of such things only , as are wholy in our own power ; no superiour authority , either divine or humane , having limited us therein . But where lawful authority hath determined our choice , we must hold to their determination , any seeming inexpediency to the contrary notwithstanding .

35. Whiles things are in agitation ; private men may , if any thing seem to them inexpedient , modestly tender their thoughts , together with the reasons thereof , to the consideration of those that are in authority : to whose care and wisdom it belongeth , in prescribing any thing concerning indifferent things , to proceed with all just advisedness and moderation : that so the subject may be encouraged to perform that a a Remissiùs imperanti , meliùs paretur , Senec. 1. de Clem. 24. obedience with cheerfulness , which of necessity he must perform howsoever . It concerneth superiours therefore to look well to the expediency , and inexpediency of what they enjoyn in indifferent things . Wherein if there be a fault , it must lie upon their account : the necessity of obedience is to us a sufficient discharge in that behalf . Onely it were good we did remember , that 〈◊〉 are to give up that account to God onely , and not to us . But after that things are once concluded and established by publick authority , acts passed and constitutions made concerning the same , and the will and pleasure of the higher powers sufficiently made known therein : then for private men to put in their vye , and with unseasonable diligence to call in question the decency or expediency of the things so established , yea with intolerable pride to refuse obedience thereunto meerly upon this pretension , that they are undecent or inexpedient ; is it self indeed the most indecent and inexpedient thing that can be imagined .

36. For that the fear of offending a private brother , is a thing not considerable in comparison of the duty of obedience to a publick governour ; might be shewen so apparently by sundry arguments , if we had time to enlarge and illustrate them , as must sufficiently convince the judgement of any man not wilfully obstinate , in that point . I shall onely crave leave briefly to touch at some of them . First then , when Governours shall have appointed what seemed to them expedient ; and private men shall refuse to observe the same , pretending it to be inexpedient : who shall judge thereof ? Either they themselves that take the exceptions must be judges ; which is both unreasonable and preposterous : or else every man must be his own judge , which were to overthrow all government , and to bring in a confusion , every man to do what is good in his own eyes : or else the known governours must judge ; Judg. 21.25 . and then you know what will follow , even to submit and obey .

37. Secondly , to allow men under the pretence of inexpediency , and because of some offence that may be taken thereat , to disobey laws and constitutions made by those that are in authority ; were the next way to cut the sinews of all authority , and to bring both Magistrates and Lawes into contempt . For what law ever was made , or can be made , so just and reasonable , but some man or other either did , or might take offence thereat ? And what man that is disposed to disobey , but may pretend some inexpediency or other , wherewith to countenance out such his disobedience ?

38. Thirdly , It is agreed by consent of all that handle the matter of Scandal , that we may not commit any sin whatsoever , be it never so small , for the avoiding of any scandal , be it never so great . But to disobey lawful authority in lawful things , is a sin against the fifth Commandment . Therefore we may not redeem a scandal by such our disobedience ; nor refuse to do the thing commanded by such authority , whosoever should take offence thereat .

39. Fourthly , though lawfulness and unlawfulness be not , yet expediency and inexpediency are ( as we heard ) capable of the degrees of more and lesse ; and then in all reason , of two inexpedient things , we are to do that which is a a

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aristot. 5. Ethic. 2.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazian. Orat. 40.

lesse inexpedient , for the avoiding of that which is more inexpedient . Say then there be an inexpediency in doing the thing commanded by authority , when a brother is thereby offended : is there not a greater inexpediency in not doing it , when the Magistrate is thereby disobeyed ? Is it not more expedient , and conducing to the common good , that a publick magistrate should be obeyed in a just command , then that a private person should be gratified in a causeless scruple ?

40. Fifthly , when by refusing obedience to the lawful commands of our Superiours , we think to shun the offending of one or two weak brethren ; we do in truth incur thereby a far b b Advertat , scandalum scandalo non benè e●nendari . Bernard . de praec . & disp. more grievous scandal , by giving offence to hundreds of others : whose consciences by our disobedience will be emboldned to that , whereto corrupt nature is but too too prone , to affront the Magistrate , and despise authority .

41. Lastly , where we are not able to discharge both ; c c Iustitiae officia sunt priora , & strictioris obligationis , quàm illa quae sunt charitatis . Ames . 2 Medul. Theol. 16.62 . debts of justice are to be payed , before debts of charity . Now the duty of obedience is debitum justitiae , and a matter of right : my superiour may challenge it at my hands as his due ; and I do him wrong , if I with-hold it from him . But the care of not giving offence is but debitum charitatis , and a matter but of courtesie . I am to perform it to my brother in love , when I see cause : but he cannot challenge it from me as his right ; nor can justly say I do him wrong , if I neglect it . It is therefore no more lawful for me , to disobey the lawful command of a Superiour , to prevent thereby the offence of one or a few brethren : then it is lawful for me to do one man d d Quis esi , qui dicat , ut habeamus quod domus pauperibus , faciamus furta divitibus ? August ▪ cont mendac . cap. 7. wrong , to do another man a courtesie withal ; or then it is lawful for me to rob the Exchequer , to relieve an Hospital .

42. I see not yet how any of these six reasons can be fairly avoided : and yet , ( which would be considered , ) if but any one of them hold good , it is enough to carry the cause : And therefore I hope there need be no more said in this matter . To conclude then , for the point of practise , ( which is the main thing I aimed at in the choice of this Text , and my whole meditations thereon , ) we may take our direction in these three Rules ; easie to be understood and remembred , and not hard to bee observed in our practise , if we will but put our good wils thereunto . First , if God command , we must a a Audactam existimo de bono praecepti divini disputare . Tertul. de poenit . cap. 4. Gen. 22. submit without any more adoe ; and not trouble our selves about the expediency , or so much as about the lawfulness of the thing commanded . His very b b Quia revolvis ? Deus praecepit . Tertul. Ibid. command is warrant enough for both . Abraham never disputed whether it were expedient for him , nor yet whether it were lawful for him to sacrifice his son or no , when once it appeared to him , that God would have it so .

43. Secondly , if our Superiours , endued with lawful authority thereunto , command us any thing ; we may , and ( where we have c c Vbi suspicio , ibi discussio necessaria . Bern. Epist. 7. just cause of doubt ) we ought , to enquire into the lawfulness thereof . Yet not with such anxious curiosity , as if we desired to finde out some loope-hole whereby to evade ; but with such modest ingenuity , as may witness to God and the world the unfeigned sincerity of our desires , both to feare God , and to honour those that he hath set over us . 1 Pet. 2.17 . And if having used ordinary moral diligence bonâ fide to informe our selves the best we can , there appear no unlawfulness in it ; we are then also to d d — ille vice Dei tibi dicit , quid expedit , et quid decet . Gers. de relig. per● . pt. 3. submit and obey without any more adoe , never troubling our selves farther to enquire whether it be expedient yea or no. Let them that command us look to that : for it is they must answer for it , and not we .

44. But then thirdly , where authority hath left us free ; no command , either of God , or of those that are set over us under God , having prescribed any thing to us in that behalf : there it is at our own liberty and choyce , to do as we shall think good . Yet are we not left so loose , as that we may do what we list , so as the thing be but lawful ; ( for that were licentiousness , and not liberty : ) but we must ever do that , which according to the exigence of present circumstances , ( so far as all the wisdome and charity we have will serve us to judge , ) shall seem to us most expedient , and profitable to mutual Edification . This is the way : God give us all grace to walke in it . So shall we bring glory to him , and to our selves comfort : so shall we further his worke onward , and our own account at the last .

AD AULAM. Sermon XIII . WHITEHALL July 1641. Rom. 15.6 .

— That ye may with one minde , and with one mouth glorifie God , even the Father of our Lord Iesus Christ .

1. THe sence hangeth unperfect , unless we take in the former verse too . Both together contain a Votive Prayer or Benediction ; wherewith the Apostle , for the better speeding of all the pains he had taken in the whole former Chapter , and in the beginning of this , ( to make the Romanes more charitably affected one towards another , without despising the weakness , Rom. 14.3 , 10. or judging the liberty , one of another , ) concludeth his whole discourse concerning that argument . His Exhortations will do the better , he thinketh , if he second them with his devotions ; I have shewed you , saith he , what you are to do : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Now God grant it may be done . Now the God of patience and of consolation grant you to be like minded one towards another according to Christ Iesus ; That ye may with one , &c.

2. In the matter or substance of which prayer , ( besides the formality thereof in those first words , Now the God of patience and consolation grant you : ) S. Paul expresseth , both the thing he desired ; even their unity , in the residue of the fifth verse [ to be like minded one towards another according to Christ Iesus : ] and the end for which he desired it ; even Gods glory , in this sixth verse [ That ye may with one minde , and with one mouth , glorifie God , even the Father of our Lord Iesus Christ ] Of that I have heretofore spoken , now , some yeers past : of this I desire by Gods grace presently to speak . And like as in that former part we then considered three particulars : First , the thing it self , Unity or like-mindedness [ to be like-minded ; ] and then two amplifications thereof ; one in respect of the Persons , that it should be universal and mutual [ one towards another ; ] the other in the manner , that it should be [ according to Christ Iesus : ] So are we at this time , in this later part to consider of the like three particulars . First , the end it self , the glory of God [ that ye may glorifie God . ] And then two amplifications thereof : the one , respecting the person whom they were to glorifie ; thus described [ God , even the Father of our Lord Iesus Christ : ] the other respecting the manner how , or the means whereby they were to glorifie him [ with on● minde and with one mouth . ] Of which in their order : the End first , and then the amplifications .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That ye may glorifie God . We must a little search into the words , that we may the more fully understand them . The first word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though but a particle , hath its use : it pointeth us out to some end or final cause . Would S. Paul have so bestirred himself as he doth ; spent so much breath , so much oratory , so many arguments ; been so copious and so earnest as he is , by his best both perswasions and prayers , to draw all parts to unity : if he had not conceived it conducible to some good end ? He that doth not propose to himself some a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aristot. 1. Ethic. 1. main end in all his actions , especially those that are of moment , and such as he will make a business of ; is not like either to go on with any good certainty , or to come off with any sound comfort . There would be ever some fixt end or other thought of , in all our undertakings and endeavours .

4. And so there is most an end ; ( Nature it self prompting us thereunto : ) but for the most part ( our nature being so fouly depraved ) a wrong one . Phil. 2.21 . Omnes quae sua : he speaketh of it complainingly , as of an errour that is common among men , and in a manner universal . All seek their own ; seldom look beyond themselves : but make their own profit , their own pleasure , their own glory , their own safety , or other their own personal contentment , the utmost end of all their thoughts . Which upon the point is no better then very a a Quis enim est bonus , qui facit nihil nisi sui causâ ? Cic. 7. epist. 12. Atheisme , or at the best ( and that but a very little better ) Idolatry . He that doth all for himself , and hath no farther End : maketh an Idol of himself , and hath no other God . [ The ungodly is so proud , that he careth not for God , neither is God in all his thoughts . Psalm 10. He is so full of himself , Psal. 10.4 . his thoughts are so wholy taken up with himself , that there is no room there for God , or any thing else but himself . But this self-seeking S. Paul every where disclaimeth : not seeking his own profit , 1 Cor. 10. Nor counting his life dear unto himself , 1 Cor. 10.33 . Act. 20.24 . so as he might do God and his Church any acceptable service , either with it or without it , Act. 20. If he had looked but at himself and his own things ; what needed the dissentions of the Romanes have troubled him any thing at all ? If they be so minded , let them go to it hardly ; judge on , and despise on ; Rom. 14.3 , 10. Gal. 5.15 . tugg it out among themselves as well as they can ; bite and devour one another : till they had wearied and worried one another : what is that to him ? It would be much more for his ease , and possibly he should have as much thanks from them too , ( for to part a fray is mostwhat a thankless office , ) to sit him down , let them alone , and say nothing . This is all true , and this he knew well enough too . But there was a farther matter in it : he saw his Lord and Master had an interest ; 1 Thes. 3.1 , 5. his honour suffered in their dissentions : and then he could not hold off . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as his phrase is twise in one Chapter , 2 Cor. 5.14 . ) he could not for his life forbear , but he must put in : for the love of Christ constrained him . We by his example to make God our chiefest good , and the utmost end of all our actions and intentions . Not meerly seeking our own credit , or profit , or ease , or advancement ; nor determining our aims in our selves , or in any other creature : But raising our thoughts to an higher pitch , to look beyond all these at God , as the chief delight of our hearts , and scope of our desires ; Psal. 16.8 . That we may be able to say with David Psal. 16. I have set the Lord alway before me . That is a second Point .

5. And if we do so , the third will fall in of it self , to wit , his Glory ; for he , and it , are inseparable . The greatest glory on earth is than of a mighty King , when he appeareth in state : his robes glorious , his attendants glorious , every thing about him ordered to be as glorious as may be , ( Solomon in all his glory . Mat. 6. Mat. 6.29 . ) There is , I grant , no proportion here : ( finiti ad infinitum . ) But because we are acquainted with no higher ; it is the best resemblance we have , whereby to take some scantling of the infinite glory of our heavenly King . And therefore the Scriptures fitted to our capacity , speak of it to us mostly in that key [ The Lord is King , Psal. 93.1 . — 104.1 . and hath put on glorious apparel . Psal 93. O Lord my God thou art become exceeding glorious : thou art cloathed with Majesty and honour . Psalm 104. ) But as I said before , it holdeth no proportion . So that we may not unfitly take up our Apostles words elsewhere , ( though spoken to another purpose ; ) Even that which is most glorious here hath no glory in this respect , by reason of the glory that excelleth . 2 Cor. 3.10 . And the force of the argument he useth at the next verse there , holdeth full out as strongly here : For , saith he , if that which is done away be glorious , much more that which remaineth is glorious . The glory of the greatest Monarch in the world , when it is at the fullest is but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( the word fitteth the thing very well , ) a matter rather of shew and opinion then of substance ; and hath in it more of fancy , then reality : ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is S. Lukes expression Act. 25. Act. 25.23 . ) Yet as empty a thing as it is : if it were of any permanency , it were worthy the better regard . But that that maketh it the verier vanity is , that it is a thing so transitory : it shall and must be done away . But the glory of the great King of heaven remaineth , and shall not ( cannot ) be done away for ever . The glorious Majesty of the Lord endureth for ever , Psal. 104 31. Psal. 104. If then that be glorious , much more this : but how much more , is more then any tongue can utter , or heart conceive . So that if we look at God , we cannot leave out Glory .

6. Nither if we speak of Glory , may we leave our God : and that is a fourth Point . For as no other thing belongeth so properly to God , as Glory : so neither doth Glory belong so properly to any other person , as to God . The holy Martyr S. Stephen therefore calleth him The God of Glory . Act. 7.2 . And the holy Apostles , when they speak of giving him glory , Rom. 16.7 . 1 Tim. 1.17 . do it sometimes with the exclusive parcle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the onely wise God , or ( as the words will equally bear it ) onely to the wise God be glory : to him , and onely to him . Yea and the holy Angels in that Anthem they sang upon our Saviours birth , when they shared heaven and earth their severall portions , allotted us our part in peace , and the good will of God , but with reservation of the whole glory to him . [ Glory be to God on high , Luke 2.14 . and in earth peace , and towards men good-will . ] It is a a Tibi Domine , tibi maneat gloria illibata : mecum benè agitur , si pacem habuero . Bern. in Cant. ser. 13. well and happy for us , if we may enjoy our own peace , and his good-will , ( full little have we deserved either of both , but much rather the contrary , ) but we were best take heed how we meddle with his glory . All other things he giveth us richly to enjoy ; many a good guift and perfect giving . He hath not withheld from us any thing that was his , 1 Tim. 6.17 . and useful for us ; no not his only begotten Son excepted : Jam. 1.17 . Psal. 84.12 . the best guift that ever was given , and a pledge of all the rest . Ey and he will give us a kind of glory too ; ( the Lord will give grace and glory , Psal. 84. ) and that not a light one neither , nor fading away : but such as neither eye , nor ear , nor heart of man can comprehend ; 2 Cor. 4 17. so massie , and so durable ( an eternall and exceeding weight of glory . ) But that divine , infinite , incomprehensible glory , that belongeth to him as supreme King of Kings , as his peculiar Prerogative , and the choisest flower in his Crown : of that he is most jealous ; in that he will brook no sharer . And he hath made known to us his royall pleasure in that point , Esay 42. My glory will I not give to another . Esay 42.8 .

7. He will part with none , you see : it seemeth rather fifthly , ( by the forme of the verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) that he looketh for some from us . For what else is it to glorifie , but to make one glorious by conferring some glory upon him , which he had not , ( or not in that degree , ) before . And to God how can that be done ? whose a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Naz. ●rat . 34. glory is perfect , essentiall , and infinite : and to what is perfect , much less to what is infinite , can nothing be added . What a b b Macrob. 1. Saturn . 24. great admirer of Virgil said of him ( tanta Maronis gloria , ut nullius laudibus crescat , nullius vituperatione minuitur ) was but a flaunting hyperbole , farr beyond the merit of the party he meant it to . But the like speech would be most exquisitely true of him , of whom we now speak ; ( indeed a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rather then an hyperbole : ) Whose Glory is truly such , as all the creatures in the world , should they joyn their whole forces together to do it , could not make it either more or less then it is .

8. We must therefore of necessity forsake the proper signification of the word Glorifie ( which is to adde some glory to another , either in specie or in gradu , which before he had not : ) and understand it in such a sense , as that the thing meant thereby may be feisible . And so c c Dominum magnificat , qui domini magnificentiam praedicat . Euseb. Emiss . hom. 6. Psal. 66.1 . to Glorifie God , is no more then to shew forth his glory : and to manifest to our own consciences and to the world , how highly we prise and esteem his glory ; and how earnestly we desire and as much as in us lieth endeavour it , that all other men would also with us acknowledge and admire the same , Sing praise to the honour of his name ; make his praise to be glorious Psal. 66. Not make his essence to be more glorious then it is in it self : but make his praise to be more and more glorious in the eye and esteem of men ; That so his power , his glory , — 145.12 . and mightiness of his kingdome might be knowen unto men ; and that men might ascribe unto the Lord the honour due unto his name ; — 96.8 . and that men might sing in the way of the Lord , that great is the glory of the Lord . — 138.5 . To endeavour by our thanksgivings , confessions , faith , charity , obedience , good works , and perseverance in all these , to bring Gods true religion and worship into request , to win a due reverence to his holy name and word , to beget in others more high and honourable thoughts concerning God in all those his most eminent attributes of Wisdome , Power , Iustice , Mercy , and the rest : that is in Scripture language to glorifie God .

9. One thing more from the person of the Verbe : and then you have all . It is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that God may be glorified ; and so leave it indefinite , and uncertain by whom it should be done : but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that ye may glorifie him . The thing to be done : and they to do it . One would think the glorious Angels and Saints in heaven were fitter instruments for such an employment , then we poor sinful Worms upon earth . Very true , they in heaven are fitter to do it , and it is best done there : but there is more need of it upon earth ; and if it be done here ( in truth & singleness of heart , ) it is very well accepted . Poor things , God knoweth , our best services are , if God should value them but according to their weight and worth . But in his mercy , ( and that through Christ , ) he graciously accepteth our unfained desires , and faithful endeavours , according to that truth we have , be it never so little : and not according to that perfection we want , be it never so much . Alas , what is the tinckling of two little bells in a Countrey-steeple , or the peoples running to the Towns-end , and crying God save the King ; to adde any honour or greatness to the majesty of a potent Monarch ? Yet will a gracious Prince take those mean expressions of his subjects love , as an honour done him : because he readeth therein their hearty affections towards him , and he knoweth , that if they knew how to express themselves better ; they would . So it is here : It is not the thing done , that is looked at so much , as the heart . Set that right first : and then be the performance what it can be , God is both pleased and honoured therewithal . Who so offereth praise glorifieth me , Psal. 50.23 . Psal. 50. That is ; so he intendeth it , and so I accept it .

10. You have now all I would say by way of explication , from these words . The particulars are six . First we should propose to our selves some end : therein Secondly , look at God : Thirdly , that God may have glory : and that he alone may have it , Fourthly : Fifthly , that something be done for the advancement of his glory : and Lastly , that it be done by us . The result , from the whole six taken together is ; That the glory of God ought to be the chiefest end , and main scope , of all our desires and endeavours . In what ever we think , say , do , or suffer in the whole course of our lives and actions , we should refer all to this , look at this as the main . Whatsoever become of us and our affairs , that yet God may be glorified . Whether ye eat or drink , 1 Cor. 10. saith S. Paul , or whatsoever else ye do , let all be done to the glory of God , 1 Cor. 10. He would have us , not onely in the performance of good works and of necessary duties , to intend the glory of God , Matth. 5.16 . ( according to that of our Saviour , Let your light so shine before men , that they may see your good works , and glorifie your Father which is in heaven : ) but even in the use of the Creatures , and of all indifferent things ; in eating , and drinking , in buying and selling , and in all the like actions of common life . In that most absolute form of prayer , taught us by Christ himself as the patern and Canon of all our prayers , the glory of God standeth at both ends . When we begin , the first petition we are to put up , is , that the Name of God may be hallowed and glorified : and when we have done , we are to wrap up all in the conclusion with this acknowledgement , that to him alone belongeth all the kingdom , the power , and the glory for ever and ever .

11. The glory of God , you see , is to be the Alpha and the Omega of all our votes and desires . Infinitely therefore to be preferred , not onely before riches , honours , pleasures , friends , and all the comforts and contentments the World can afford us in this life , but even before life it self . The blessed Son of God so valued it ; who laid down his life for his Fathers glory : and so did many holy Martyrs and faithful servants of God value it too ▪ who laid down their lives for their Masters glory . Nay , let me go yet higher : infinitely to be preferred , even before the unspeakable joyes of the life to come , before the everlasting salvation of our own souls . It was not meerly a strain of his Rhetorick , to give his brethren ( by that hyperbolical expression , ) the better assurance of his exceeding great love towards them , that our Apostle said before at Chap. 9. of this epistle , that he could wish himself to be accursed , Rom. 9.3 . to be made an Anathema , to be separated and cut off from Christ , for their sakes . Neither yet was it a hasty inconsiderate speech , that fell suddenly from him as he was writing ( fervente calamo ; ) and as the abortive fruit of a precipitate over-passionate zeal , before he had sufficiently consulted his reason , whether he should suffer it to pass in that form or not , for then doubtless he would have corrected himself , and retracted it upon his second thoughts ; Acts 23.5 . as he did Acts 23. when he had inconsiderately reviled the High-Priest sitting then in the place of judicature . But he spake it advisedly , and upon good deliberation ; yea and that upon his conscience , ey and upon his Oath too , and as in the presence of God : as you may see it ushered in there with a most solemn asseveration , as the true real and earnest desire of his heart ; I speak the truth in Christ , I lie not , my conscience bearing me witness in the holy Ghost . Rom. 9.1 . Not that S. Paul wished their salvation more then his own ; ( understand it not so : ) for such a desire neither was possible , nor could be regular . Not possible , by the law of Nature , which cannot but begin at home ( a a Terent Andr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Se●ar . Graec. Omnes sibi melius esse malunt quàm alteri : ) Nor regular , by the course of Charity ; which is not orderly , if it do not so too . That is not it then , but this : That he preferred the glory of God before both his own salvation , and theirs . In so much that , if Gods glory should so require ( hoc imposibili supposito : ) he could be content with all his heart rather to lose his own part in the joyes of heaven , that God might be the more glorified ; then that God should lose any part of his glory , for his salvation .

12. And great reason there is , that as his was , so every Christian mans heart should be disposed in like manner : that the bent of his whole desires and endeavours , ( all other things set apart , otherwise then as they serve thereunto ) should be the glory of God . For first , all men consent in this as an undoubted verity , That that which is the chiefest good , ought also to be the uttermost end . And that must needs be the chiefest good , which Almighty God ( who is goodness it self , and best knoweth what is good , ) proposeth to himself as the End of all his actions : and that is meerly his own glory . All those his high and unconceiveable acts ad intra , being immanent in himself , must needs also be terminated in himself . And as for all those his powerful and providential acts ad extra , those I mean which are exercised upon and about the creatures , and ( by reason of that their effluxe and emanation ) are made better known to us then the former : if we follow them to their last period , we shall finde that they all determine and concenter there . He made them , he preserveth them , he forgiveth them , he destroyeth them , he punisheth them , he rewardeth them , every other way he ordereth them , and disposeth of them according to the good pleasure of his will , for his own names sake , and for his own glories sake . That so his wisdom , and power , and truth , and justice , and mercy , and all those other his divine excellencies , which we are to believe and admire , ( but may not seek to comprehend ) might be acknowledged , reverenced , and magnified . Those two great acts of his most secret and unsearchable counsel ; then the one whereof there is not any one act more gracious , the Destination of those that persevere in Faith and Godliness to eternal happiness ; nor any one act more full of terrour and astonishment then the other , the designation of such as live and die in Sin and Infidelity without repentance , to eternal destruction : the scriptures in the last resolution referr them wholy to his Glory , as the last End . The glory of his rich mercy being most resplendent in the one : and the glory of his just severity in the other . Concerning the one ; the scripture saith , that he predestinated us to the praise of the glory of his grace , Eph. 1.5 , 6. Eph. 1. Concerning the other ; Prov. 16.4 . The Lord made all things for himself , yea even the wicked for the day of evil . Prov. 16. He maketh it his End : we should make it ours too , if but by way of Conformity .

13. But he requireth it of us secondly , as our bounden Duty , and by way of Thankfulness ; in acknowledgement of those many favours we have received from him . What ever we have , nay , what ever we are ; as at first we had it all from him , so we still hold it all of him : and that jure beneficiario , as feudataries with reservation of services out of the same , to be performed for the honour of the donour . Our Apostle therefore in our Lords behalf presseth us with the nature of our tenure , and challengeth this duty from us by a claim of right . Ye have them of God , saith he , and ye are not your own : 1 Cor. 6.19 , 20. therefore glorifie God in your body and in your spirit , which are Gods . Glorifie him in both , because both are his . As the rivers return again to the place whence they came Eccl. 1. they all come from the Sea , Eccles. 1.7 . and they all run into the Sea again : So all our store , as it issued at first from the fountain of his grace , so should it all fall at last into the Ocean of his glory . Rom. 11.36 . For of him , and through him , and to him are all things : to him be glory for ever and ever Amen .

14. But say there lay no such obligation upon us , yet thirdly , in point of Wisdom it would concern us to seek our Masters glory : the benefit whereof would so abundantly redound upon our selves . For ( as was touched before , ) there accrueth no advantage to him thereby : the gain is solely ours . By seeking his glory , we promote our own : and so by doing him service , we do upon the point but serve our selves . Doth Iob , doth any man , serve God for nought ? Job . 1.9 . I speak it not for this purpose , as if we should aime at Gods glory , with a farther aim therein at our own benefit . For that could be but a mercenary service at the best : neither worthy of him , nor becoming us . And besides , the reason should contradict it self : for how could Gods glory be our farthest End , if we should have another End beyond it , for our selves ? I note it only , to let us see the exceeding goodness of our gracious Lord and Master , and for our better heartening , that we faint not in his service , who doth so infallibly procure our glory , whilest we unfainedly seek his . And hereof we have a faire and full assurance , and that from his own mouth , and that in as plain and express terms , as it is possible for a promise to be made , 1 Sam. 2. Them that honour me , 1 Sam. 2.30 . I will honour .

15. From the Point thus confirmed , will arise sundry profitable Inferences : some whereof I shall propose to you , and those all by way of admonition . Since our chief aim ought to be , that in every thing God may have the glory due to his name : beware we first , that we do not by base flattery , or other too much reverence or obsequiousness , give unto any mortal man , or other finite creature any part of that Honour , which is due to the infinite and immortal God alone . Not the glory of Omnipotency , unto any power upon earth , be it never so great , ( God spake once , Psal. 62.11 . twise have I heard the same , that power belongeth unto God . Psal. 62. ) Experience sheweth there is impotency in them all . Not the glory of Infallibility , to any judgment be it never so clear ; nor to any Iudicatory , be it never so solemn . ( Let God be true , Rom. 3.4 . and every man a lyar , Rom. 3. ) Experience sheweth , there is Errour and Partiality in them all . Not the glory of Religious worship , to any Image , Saint , Angel , or other Creature , though never so blessed and glorious : Esay . 42.8 . For God is extremely jealous in that particular above all other . ( My glory will I not give to another ; neither my praise to graven Images : Esay 42. ) Experience and reason sheweth , there i● some deficiency or other in them all .

16. Beware we secondly , that we do not a a — sacrilegus invasor gloriae ●uae . Bern. in Cant. ser. 1● . sacrilegiously rob God of his honour , b b — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. in 1 Tim. ser. 3. Act. 5.2 . by deriving the least part of it upon our selves . As Ananias kept back for his proper use part of the price of his land , when he should have brought in all for the Churches use . Like c c Et qui dispensa● , frangit sibi . Juvenal . satyr. 7. crafty Stewards , that enrich themselves by lessening their Lords ●ines : or untrusty Servants , that turn some of their Masters goods into money , and then put the money into their own purses . Non nobis Domine , Psal. 115.1 . non nobis , saith David , Psal. 115. Not unto us , O Lord , not unto us , but to thy Name be the praise . He repeateth it twise , that he might disclaim it wholly ; and wash his hands of it so clearly , that not any of it might d d — fidelis fa●ulus es , si de multâ gloriâ domini tui — transeunte per te , nil tuis manibus adhaerere contingat . Bernard . in Cant. Serm. 13. Heb. 1.3 . Phil 2.6 , 7. Heb 5.5 . John 8.50 . Prov. 25.27 . stick to his fingers : as who say , By no means , to us . Our blessed Lord himself Christ Iesus , who was the very brightness and express image of his Fathers glory , and ( without robbery ) of equal and coeternal glory with him : yet , as he was man , he did not glorifie himself ; nay , ( let me say more ) having taken upon him the form of a servant , he durst not seek his own glory , but the glory of his Father that sent him . We use to call it vain-glory , when a man seeketh his own glory unduly or inordinately ; and rightly we so term it : for Vanity is next akin to nothing ; and such glory is no better , if Solomon may be judge , For men to seek their own glory , is not glory , Prov. 25.

17. But , though we may not seek to pull any glory upon our selves : yet if others will needs put it upon us unsought for ; may we not admit it ? may we not take it , when it is given us ? No , that you may not neither . Beware of that therefore thirdly . It is a a a Fortè grave non est , gloriam et honorem non petere ; sed valdè grave est non cum suscipere cum offertur . Gregor. hom. 7. in Evang. strong temptation , I grant , to our proud mindes : but that maketh it nothing the lesse , it rendereth it rather the more dangerous . For what hath any man to do , to bestow what is none of his ? And if we know they have no right to give it , sure we are greatly to blame , if we b b - non m●dò non ipse sibi accipere gloriam — sed nec ab alio quidem recipere oblatam . Bern. in Qui habet . Serm. 14. Acts 12.22 . — 23. take it . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He that receiveth stollen goods , is not much less guilty then he that stole them . It did not any thing at all either excuse Herod from guilt , or exempt him from punishment , that he did no more but admit those shouts and acclamations , wherewith the people so magnified his eloquence ( It is the voice of God , and not of man . ) Great ones had need take heed how they listen too much to those that magnifie them too much . Because he did not some way or other shew himself displeased with those flatterers , ( not chastening them so much as with a frown , ) nor transmit the glory they cast upon him higher , & where it was of right due : he standeth convicted and condemned upon record , for not giving God the glory , Acts 12. Marvel not that one of Gods holy Angels was so ready to do execution upon him there for that fault : when you finde another of those holy Angels so very shy in a case of that nature . Rev. 22.8.9 . Who , when Iohn fell at his feet , with the intent to worship him , timely and severely forbad him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , see thou do it not at any hand ; I am but thy fellow-servant : that honour belongeth to our Master onely , and not to me ; worship God . And how did Paul and Barnabas bestir themselves at Lystra , when the people began to deifie them , and were preparing Oxen and garlands to sacrifice to them ? Acts 14.11 . — 15. As soon as ever they heard of it , in token of grief and detestation , they rent their clothes , and in all haste ran in among the people , crying out , Sirs , what do you mean ? Why do you thus ? Mistake not your selves , nor us . Neither are we Iupiter and Mercury , as you suppose : neither , if we were , are Iupiter and Mercury Gods : But we men , subject to like passions ( both of sin and misery ) with you ; and they but Idols and Vanity .

18. There is yet a fourth thing , whereof I cannot but intreat you to be exceeding wary , above all the rest . Not that it is worse , ( nor perhaps simply so ill ) as some of those afore-named : but that it is in some respects more dangerous ; as being for the most part less suspected then they , and not altogether so easie to be discerned , as they . And that is this , That we beware by all means we do not indeed manage our own quarrels , whilest we pretend to stand for the glory of God . Is it not enough for us , to doat upon our own wilde fancies , as Pigmalion did upon the image himself had carved ? Enough , when we have embraced some fond conceipt upon weak grounds through ignorance or prejudice , to contend with some acrimony for it ? Enough , having perhaps over-shot our selves in some speech or action rashly , to set our selves to maintain it for our credits sake , when our hearts can tell us all was not right ? but we must needs draw in God , and make him a party in the business : as if the cause were his , as if in all we had said or done , we had sought nothing more then him and his glory , nothing less then our selves and our own interest ? Alas what a pity it is , nay what a shame , that Conscience , Religion , the honour of God , and the vindicating of his glory , should be made a stale to disloialty , sacriledge , sedition , faction , or private revenge ? Yet so it is daily : and so it ever was , and so it ever will be , more or less , whilest the World standeth . In nomine domini , you know the old saying : and what a world of errours and mischiefs men have been led into , under that notion . Those words are used pro formâ , and set in the beginning of the Instrument : when all that followeth after in the whole writing , contain nothing but our own wills . Time was , when they that killed the Apostles , John 16.2 . thought they did God a piece of good service in it : and when our Apostle before his conversion made havock of the Church , it was the zeal of Gods glory that so bemadded him : ( Concerning zeal persecuting the Church . ) And neither of these , Phil. 3.6 . I take it , a pretended zeal , but true and real : that is to say , not counterfeit , though erroneous .

19. But as in all Monopolies , there is a pretension of some common good held forth , to make them passable : when as in most of them it may be there is no good at all intended to the publick , but private lucre onely ; or at the best , together with some little good to the publick , such an apparance withal of private interest over-ballancing it , as that wise men justly fear , they will prove rather mischievous , then beneficial , taken in the whole lump . So doubtless many times zeal of Gods glory is unconscionably pretended : where either it is not at all , but in shew ; or at leastwise mingled with such a strong infusion of corrupt partiality and self-seeking , as sowreth it extremely , and rendreth it very inexcusable . How did the Pharisees and other Iews juggle with the poor man that had been born blind Ioh. 9. seeking to worke upon him with fair words and pretences , ( Give God the praise &c. ) when at the same instant they did most wickedly endeavour to obscure the glory of that miraculous cure , Joh. 9.24 . which Christ had wrought upon him , in giving him his sight .

20. It were no hard matter , if the time would suffer ( or indeed if the times would suffer , ) to set before you variety of instances , even unto satiety . But I shall only give you a taste in two ; both concerning matters Ecclesiastical : the one in point of Government , the other of Worship . For Church-Government , who knoweth not on the one side , how in some former ages one man , taking the advantage of every opportunity ( whereof the ambitions and factions of Princes and Bishops in every age afforded good store ) to lift up himself still higher and higher , hath perked himself up at length in the Temple of God , there bearing himself as God , or a vice-god at least : stretching his Diocess over the whole world , and challenging a Monarchical superintendency over the universal Church of Christ , as Oecumenical Pastour , or Christs Vicar-general upon earth ? And who seeth not on the other side , how busie some spirits have been in this last age and a very little before , to draw all down to such a Democratical parity ( for such indeed it is , and not Aristocratical , as they would fain have the world believe it to be ) as was never practised , nor , ( for any thing appeareth in the ancient histories and monuments of the Church ) ever so much as heard of , in any setled Church in Asia , Europe , or Africa , for fifteen hundred years together ? Both sides pretend from Scripture ; and for the glory of God , both : and that with equal confidence , and ( for ought I know ) upon equal grounds ; that is , to speak plain , no grounds at all for either . For no man yet on either side hath been able to make it sufficiently appear from clear evidence of Scripture or Reason , that it is the pleasure of God to be glorified by either of those new devises .

21. Likewise in point of publick worship . How just the blame is on either side , I dispute not : that is not now the business . But some have been blamed for bringing into the Church new forms and Ceremonies ; or ( which is all one in the apprehensions of men that consider not much , and so is liable to the same censure , ) for reviving old ones , but long dis-used and forgotten : and other-some have been blamed for seeking to strip her both of old and new , and to leave her starke naked of all her ornaments and outward formalities . In this case also , as in the former , the glory of God is pretended on both sides . Those thinking their way maketh most for the honour of God , as adding decency and solemnity to his service : and these theirs , as better suiting with the simplicity of the Gospell .

22. Methinks , dust and ashes that we are , we should tremble to make so bold with the glory of the great God of heaven and earth , which is the most sacred thing in the world , as to engage it in our quarrels , and to make it serve to our humours or ends , when and how we list . Were it not a lamentable case , if it should ever come to that , that Religion should lye at the top , where avarice , ambition , or sacriledge lye at the bottome ; and perhaps malice , partiality , oppression , murther , some wicked lust or other in the midst ? Yet is not any of this impossible to be : yea , rather scarce possible to be avoided , so long as we dare take upon us , out of the furiousness of our spirits , and the rashness of a distempered zeal , to be wiser and holier then God would have us : I mean in the determining of his glory according to our fancies ; where we have no clear texts of Scripture to assure us , that the glory of God is so much concerned in these or those particulars , that we so eagerly contend for . Nay , when there seem to be clear Texts of Scripture , to assure us rather of the contrary , and that the glory of God doth not consist therein , but in things of a higher nature . For the Kingdom of God is not meat and drink , Rom. 14.17 . saith the Apostle in the next former chapter . It consisteth not in this , whether such or such meats may be eaten or not : for neither if we eate , nor if we eate not , are we much either the better or the worse for that . 1 Cor. 8.8 . But the kingdom of God is righteousness , and peace , and joy in the holy Ghost . It consisteth in the exercise of holy graces , and the conscionable performance of unquestioned duties . Sincere confession of sin proceeding from an humble and contrite heart ; constancy in professing the true faith of Christ ; patience in suffering adversity , exemplary obedience to the holy laws of God , fruitfulness in good works : these , these are things wherein God expecteth to be glorified by us . But as for meats and drinks and all other indifferent things , in as much as they have no intrinsecal moral , either good or evil in them , but are good or evil only according as they are used well or ill ; the glory of God is not at all concerned in the using or not using of them , otherwise then as our Faith , or Temperance , or Obedience , or Charity , or other like Christian grace or vertue is exercised , or evidenced thereby .

23. I have now done with the first thing , and of the most important consideration , proposed from the Text : to wit , the End it self , the Glory of God . The amplifications follow : the former whereof containeth a description of the party to be glorified . That ye may glorifie God . If it be demanded , which God ? 1 Cor. 8.5 . For there be Gods many , and Lords many . It is answered in the Text , ( God even the Father of our Lord Iesus Christ ) Of which title there may be sundry reasons given : some more general , why it is used at all : some more special , why it should be used here . First , this is Stylo novo : never found in the Old Testament ; but very often in the New . Ephes. 3.14 . 2 Cor. 11.31 . 1 Pet. 1. ( For this cause I bow my knees to the Father of our Lord Iesus Christ , Ehpes . 3. The God and Father of our Lord Iesus Christ knoweth that I lie not , 2 Cor. 11. Blessed be God , even the Father of our Lord Iesus Christ , 1 Pet. 1. ) As the old Covenant ceased upon the bringing in of a new and better Covenant : so there was a cessation of the old style , upon the bringing in of this new and better style . The old ran thus , Exod. 3.15 . The God of Abraham , the God of Isaac , and the God of Iacob : proclaimed by God himself , when he was about to deliver the posterity of those three godly Patriarchs from the bondage of Egypt . But having now vouchsafed unto his people a far more glorious deliverance then that , from a far more grievous bondage then that , ( from under Sin , Satan , Death , Hell , and the Law , ) whereof that of Egypt was but a shadow and type : he hath quitted that style , and now expecteth to be glorified by this most sweet and blessed Name , The Father of our Lord Iesus Christ . Exchanging the Name of God , a name of greater distance and terrour ; into the Name of Father , a name of more neerness and indulgence . And taking the additional title or denomination , not from the parties delivered , ( as before , ) who were his faithful servants indeed , yet but servants : but from the person delivering , his only begotten and only beloved Son . It is first the Evangelical style .

24. Secondly , this style putteth a difference between the true God of Heaven and Earth , whom only we are to glorifie : and all other false and imaginary titular gods , to whom we ow● nothing but scorn and detestation . The Pagans had scores , hundreds , ( some have reckoned thousands ) of gods ; all of their own making . Every Nation , every City , yea almost every House had their several gods or godlings ; 1 Cor. 8.6 . Deos topicos ; gods many , and lords many . But to us , saith our Apostle , ( to us Christians , ) there is but one God the Father , and one Lord Iesus Christ , his Son . This is Deus Christianorum . If either you hope as Christians to receive grace from that God , that alone can give it ; or mean as Christians to give glory to that God , that alone ought to have it : this , this is he , and none other ; God even the Father of our Lord Iesus Christ . It is a style of distinction .

25. These two Reasons are general . There are two other more special ; for the use of it here : in respect of some congruity it hath with the matter or method of the Apostles present discourse . For first , it might be done with reference to that Argument , which he had so lately pressed , and whereof also he had given a touch immediately before in the next former Verse , and which he also resumed again in the next following Verse ; drawn from the example of Christ . That since Christ , in receiving us , and condescending to our weaknesses , did aim at his Fathers glory : so we also should aim at the same end , by treading in the same steps . We cannot better glorifie God the Father of our Lord Iesus Christ , then by receiving one another into our charity , care , and mutual support , as Iesus Christ also received us to the glory of his heavenly Father .

26. Secondly , since we cannot rightly glorifie God , unless we so conceive him as our Father ( — If I be a Father where is mine honour ? Mal. 1. — That they may see your good works , Mal. 1.6 . Matth. 5.16 . and glorifie your Father which is in heaven , Mat. 5. ) it may be the Apostle would have us take knowledge how we came to have a right to our son-ship ; and for that end might use the title here given , to intimate to us upon what ground it is , that we have leave to make so bold with our great Lord and Master , as to call him our Father : even no other but this , because he is the Father of our Lord Iesus Christ . Jesus Christ is the onely Son of God by nature and generation : and through him onely it is , that we are made the sons of God by grace and adoption . ( As many as received him , to them he gave power to be made the sons of God , Iohn 1. ) If we be the sons of God , we are made so : John 1.12 . but he is the Son of God , not made , nor created , but begotten . I go to my Father , and to your Father , saith he himself John 20. Mine first : Athanas. in Symbolo . and then , and therefore , yours also . He is medium unionis : John 20.17 . like the corner stone , wherein both sides of the building unite ; or like the ladder , whereon Iacob saw Angels ascending and descending . Gen 28.12 . All entercourse , 'twixt Heaven and Earth , God and Man ; is in and through him . If any grace come from God to us , it is by Christ : If any glory come from us to God , it is by Christ too . Ephes. 3.21 . ( Unto him be glory in the Church by Christ Iesus , Ephes. 3. ) And this shall suffice to have spoken concerning the former amplification : briefly , because it seemeth not to conduce so much , nor so nearly to the Apostles main scope here , as doth that other , which now followeth ; respecting the manner . [ With one minde and with one mouth . ]

27. Wherein , omitting ( for brevities sake ) such advantages , as from the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , might be raised , for farther enlargement : observe first , that whereas he nameth two instruments wherewith we are to glorifie God , the one inward ( the Minde ) the other outward the Mouth : ) he nameth the inward first . The minde must be first , and before the mouth , in this service . Else we shall incur that reproof in the Prophet Esay , as well as the Pharisees did , to whom our Saviour applyeth it in the Gospel ( This people draweth near me with their mouth , Esay 20.12 . Matth. 15 8. and honoureth me with their lips : but their hearts have they removed far from me . Or that other in Ieremy 12. in words not much unlike , Thou art near in their mouth , but far from their reins . David calleth his tongue his glory , Psalm 108. for this reason ( as I conceive ) among others , because the chiefest employment he had for it , was to glorifie God with it . But if when his tongue was so employed , his minde had not gone with it ; if he had not roused up himself , that is , his heart and his minde , ( for a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato . Psal. 108.2 . the minde , that 's the man ) as well as his tongue ( Awake my glory , awake Lute and Harpe , I my self will awake right early : ) the best musick of his tongue , with Lute and Harpe to boot , Heb. 4 12. had been no better , then sounding brass , or a tinckling Cymbal . God is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an exact critick in spelling and examining the thoughts of our hearts most accurately . He mindeth us , how we minde him in all our services : And will no more take himself to be honoured by us , Mat. 7.21 . Luke 18.11 . when we cry Lord , Lord , or ( as the Pharisee ) God I thank thee ; if our mindes the while be aloof off , hankering after the world , or our own base lusts : then Christ took himself to be honoured by the souldiers , Matth. 27.29 , 30. that put a reed into his hand instead of a Scepter ; and bowed the knee before him , saying , Haile King of the Iews , and then presently spat upon him , and smote him on the head . Let us be sure then , if we mean God should have any glory from us , in all our addresses and services to take our minds along with us .

28. But then observe secondly , that though the minde is to go first , yet the mouth must bear a part too . We may not think we glorifie God sufficiently , Rom. 10.10 . if with the heart we beleeve in him , unlesse with the mouth also we be ready to confesse him . David therefore professeth very often in the Psalmes , that he would performe his services to God with his mouth and lips . Psal. 51.15 . — 63.5 . ( Open thou my lips , and my mouth shall shew thy praise . My soul shall be satisfied as it were with marrow and fatnesse , whilest my tongue praiseth thee with joyfull lips , ) and in many other places . Nor indeed can it be otherwise : for if the inward parts be right set , the outward will follow of themselves . A full heart cannot but overflow , when time serveth , out of its own abundance : and if there be much heat there , it will break out at the lips . Psal. 39.4 . My heart was hot within , saith David , and whiles I was musing , the fire kindled , and at last I spake with my tongue , Psal. 39. And in another Psalm , as his heart was busie enditing of a good matter , — 45.1 . his tongue was as the pen of a ready writer , to take it as fast as his heart could dictate it . Heart and Tongue , Minde and Mouth , both must joyn together , and if there be any thing else in us besides , that can contribute any furtherance to the worke , it must in too : and all little enough , to glorifie our Maker .

29. Observe thirdly and principally , ( for the weight of the Amplification lieth most there , ) that God is much glorified by unity , peace and concord . This observation ariseth clearly from the main scope of the words . He had exhorted them at large , to study to be like-minded : and he prayeth in the verse next before , that God would grant them so to be . Why so , might one say , or to what end all this ? Even for this end , saith he , that ye may with one minde and with one mouth glorifie God . Which argument were of very little force , if unanimity and like-mindedness were not a thing very subservient to Gods glory . What an honour is it to the God of Israel , when all Israel commeth in as one man to do him worship ! God hath bestowed guifts upon his Church , 1 Cor. 12.4 — 6 and disposed the persons therein into several ranks , administrations , and offices , with admirable variety . Not that they should jarr and clash one against another , and pull every one from other what they can for themselves : for that would soon bring all to confusion first , and then to destruction . But that each should sustain other , and mutually supply out of their several stores the wants each of other , for the better preservation of the whole , and the more comfort of the several parts . As the variety of instruments and voyces , is so far from hindering the musick , that it maketh it up : ( for what else is musical harmony , but concordia discors , variety in consort ? ) the musick could not be either so ful , or delightful without some variety . But then care must be had of two things , first , that the instruments be well in tune , ( not only each within it self , but well timed also one to another : ) and then that the minstrels agree to play the same lesson .

30. If either of these be wanting , all the musick is marred . For the tuning ; if any one single string , of any one single instrument in the whole consort should be out of tune , though but a little ( say it be no more difference then a flat and a sharp ) aures eruditae ferre non possent . Any thing that is tolerable will passe among country-people : but the least discord in the world will offend a choise and delicate eare . But if it should be very much out of tune ; it would be harsh , and grate even a thick and vulgar eare . But say all the instruments should be perfectly well tuned ; yet if the men should not agree what to play , but one would have a grave Pavane , another a nimbler Galliard , a third some frisking toy or Iigg , and then all of them should be wilful , none yield to his fellow , but every one scrape on his own tune as loud as he could : what a hideous hateful noise may you imagine would such a mess of Musick be ? No less odious to God , and equally grievous to every godly man it is , when such voices as these are heard in the Church ; I am of Paul , and I of Cephas , and I of Apollo . 1 Cor. 1.12 . When ( as it is now growen with us ) one Pamphleter must have the Church governed after this fashion , another after that . Twenty several models and platforms of government : just as one of our own a a Spencer in Fairy Queen . Poets ( of good note in his time ) hath long since described Errours Children ; a numerous brood , but never a one like other ; saving only in this , that they were all ill-favoured alike . And these Models printed , and published to the world , and dispersed through all parts of the kingdom , and ecchoed in the pulpits : to the manifest dishonour of God , the deep scandal of the reformed Religion , and eternal infamy both of our Church and State , and God knoweth what other sad and desperate consequents in future ; if some speedy and effectuall course be not taken to repress the unsufferable licenciousness both of our Presses and Pulpits .

31. But I will repress my self howsoever . Indignation , though just , may carry a man into a digression , ere he be aware : though I do not perceive , that I have yet digressed very much . To return therefore ; As I have heard those words of the last Psalm read monethly in our Churches , Psal. 150.5 . ( Praise him upon the well tuned Cymbals , praise him upon the loud Cymbals : ) it hath often come into my thoughts , that when we intend to glorifie God with our Cymbals , it should not be our only care to have them loud enough ; but our first care should be to have them well-tuned : els , the lowder , the worse . Zeal doth very well : there is great , yea necessary use of it , in every part of Gods service . The Cymbal will be flat ; it will have no life , nor spirit in it ; it will not be loud enough without it . But if meekness , peaceableness , and moderation , do not first put the Cymbal into good tune : the loudness will but make it the more ungraceful in the player , the more ungrateful to the hearer .

32. But I will pursue this Metaphor no further . There is another Metaphor also much used by our Apostle : that of Edification . He would have all things in the Church done to Edifying . And if you will take the pains to examine it , 1 Cor. 14.26 . you shall finde that most times where he speaketh of glorifying God , he doth it with reference to Edification ; and most times where he speaketh of Edifying , he doth it with reference to those mutual respects and charitable offices , whereby we apply our selves to our brethren for the maintenance of peace and unity . That passage ( for example ) before mentioned , and of all other the most obvious in this argument ( Whether ye eat or drink , 1 Cor. 10.31 . or whatsoever else ye do , let all be done to the glory of God ) is meant especially in the case of brotherly condescension , in yielding somewhat to the infirmities of our brethren for charities sake , where in godly wisdom we shall see it expedient so to do , for theirs , our own , or the common good : as is evident from the whole frame of his discourse there . And so it is here also : He speaketh of bearing the infirmities of our weaker brethren , vers. 1. of not pleasing our selves , but each man pleasing his brother for his good unto edification , vers. 2. of receiving one another by Christs example , vers. 7. and he cometh in among with this votive prayer , that God would grant them to be like minded one unto another ; that so by their unanimity they might glorifie God . That is , that their like-mindedness might serve to Gods glory , in the edification of their brethren .

33. Now if that which best edifieth the Church , do also most glorifie God , ( as these and the like passages seem to import ; ) then certainly not by many things is God more glorified , then by Peace , Love , and Concord : sith few things edifie more then these do . As to the use of Edification , Knowledge ( that seemeth to be all in all with some , ) is very little or nothing in comparison ; or but a puffe to Charity . 1 Cor. 8.1 . It may swell , look big , and make a shew : but Charity doth the deed . — 1.10 . S. Paul was a wise Master-builder , and knew what belonged to the worke as well as another : and he when he speaketh of compacting the Church into a building , Eph. 4.16 . mentioneth the edifying of it selfe in love Eph. 4. It hath been my hap heretofore more then once , yet both times led thereunto by the Texts , to insist somewhat upon this Metaphor : which maketh me the unwillinger to dwell upon it the third time . Yet sith it appeareth to have been of so frequent and familiar use with our Apostle , and is withall so pertinent both to the process of his discourse in this place , and to the business now in hand : I cannot but desire to press it a little farther , and that in two respects especially , and both of them very considerable in building : to wit , Dispatch and Strength .

34. For Dispatch first . No man that goeth about a building , but would willingly get it up as fast as he can , without any delay or let , more then needs must . Now where the workmen , and labourers ( layers , fillers , servers , and the rest ) agree fairely , first to do every man what belongeth to him in his own office , and then to further every one another in theirs : the work goeth on , and getteth up apace . But if they once begin to fall out one with another : then are they ready to hinder and to cross one another ; and then the work standeth . When one of them hath laied a course in the wall , up steppeth another , and pulleth the stones all asunder , and throweth them down : One saith , it shall be thus ; another starteth up and sweareth it shall not be so , but thus ; and then they grow to hot words , and from words to blowes , and so instead of pointing the wall , fall a thrusting their trowels in one anothers faces : How should the work go an end now , think you , with any good expedition ? When one buildeth and another pulleth down , Sirac . 34.23 . what profit have they then but labour ? saith the wise son of Sirac , Eccl. 34. A great deal of noise , and a great deal of bustle : but little worke done . It is even so in all other things : distraction ever hindereth business . The vessel must needs move slowly , when some of them that sweat at the Oare , ply with all the strength they have to thrust her Eastward , and other some of them , ply as hard to drive her Westward .

35. Nor is it otherwise in the Church and Common-wealth , when a a — humilit●r subesse , & utiliter preaesse : obedire sponte , & imperare discretè . Bern. Par. ser. 56. Superiours rule with moderation , Inferiours obey with chearfulness , all men ( keeping themselves within their own ranks and stations ) bend themselves with their utmost diligence to advance the publick welfare : the worke commonly riseth apace , and prospereth in their hands . But if they that worke above , shall strive only how to extend their Power ; and they that worke below shall strive as much , how to enlarge their Liberty ; the one to impose , the other to refuse , what they list : If those shall hold them stiffly at this point , We may do it , and therefore we will do it ; and these as stiffly at this ; We may chuse , and therefore we will not do it ; when shall they meet ? where is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? that yielding and condescension the Apostle so often requireth ? It were a blessed thing , ( and till it be so in some measure , the building will never rise to purpose , ) if men would look , not so much at their power , what they may do ; or at their liberty , what they may not do , so to serve their own turns , humours , or ends : as how to use both power , and liberty , with all due sobriety and charity , Phil. 2.4 . to the glory of God in the good of others . If we could once grow to that , not to look every one on his own things , but every man also on the things of others , as S. Paul elsewhere exhorteth : then should we also agree with one minde and heart to follow the work close , till we had got it up . That for dispatch .

36. But hasle maketh waste , we say . It doth so : and in building as much as in any thing . It were good wisdom therefore to bring on the work so , as to make it strong withal : lest if we make false work for quicker dispatch , we repent our over-hasty building by leisure . To rid us of that fear ; know secondly , that unity and concord serveth for strength too , as well as dispatch . Evermore virtus unita fortior : Matth. 12.25 . but division weakneth . A house divided against it self cannot stand : and the wall must needs be hollow and loose , where the stones stand off one from another , and couch not close . Now brotherly love and unity is it , that bindeth all fast ; so making of loose heaps one entire piece . I beseech you , brethren ( saith the Apostle ) that there be no divisions among you , 1 Cor. 1.10 . but that ye be perfectly joyned together in the same minde , and in the same judgement , 1 Cor. 1. Like-mindedness , you see , is the thing that joyneth all together : and in the well joyning consisteth the strength of any structure . In Ephes. 4. therefore he speaketh of the bond of peace : Ephes. 4.3 . Col. 3.14 . and in Colos. 3. he calleth love the bond of perfectness .

37. In Phil. 1. he hath another expression , which also notably confirmeth the same truth . Phil. 1.27 . That I may hear , saith he , of your affairs , that ye stand fast in one spirit with one minde . They never stand so fast , as when they are of one minde . There is a Greek word sometimes used in the New Testament ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is the word ) which is commonly translated confusion , and sometimes tumult . Not unfitly for the sense , either : but in the literal notation it importeth a kinde of unstableness rather , or unsetledness ; when a thing doth not stand fast , but shaketh and tottereth , and is in danger of falling . And this S. Paul opposeth to peace , 1 Cor. 14. God is not the author ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) of confusion , or unstableness , but of peace : By that very opposition intimating , that it is mostly for want of peace , that things do not stand fast , but are ready to fall into disorder and confusion . S. Iames speaketh out , what S. Paul but intimateth , and telleth us plainly , that this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is the effect of discord , James 3.16 . and that contention is the Mother of confusion . For where envying and strife is , saith he , there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , inconstancy , unsetledness , confusion and every evil work . The builders make very ill work , where the building is not like to stand , but threatneth ruine , and is ready to drop down again , by that it be well up . And yet such ill work doth envying and strife ever make : it is concord only and unity that maketh good work , and buildeth strong . Let Ierusalem be built , as a city at unity in it self : and Ierusalem will be like to stand the faster , and to stand up the longer . Psal. 122.3 .

38. For a conclusion of all , I cannot but once again admonish , and earnestly entreat all those , that in contending with much earnestness for matters of no great consequence , have the glory of God ever and anon in their mouthes : that they would take heed of embarquing God and his glory so deep in every trifling business , and such as wherein there is not dignus vindice nodus . But since it clearly appeareth from this and sundry other Texts of holy Scripture , that peace and love are of those things , whereby our gracious Lord God taketh himself to be chiefly glorified : that they would rather faithfully endeavour by their peaceable , charitable , and amiable carriage towards others , especially in such things , as they cannot but know to be ( in the judgement of sundry men both learned and godly ) accounted but of inferiour and indifferent nature , to approve to God , the World , and their own consciences , that they do sincerely desire to glorifie God , by pleasing their brethren for their good unto edification . Which that we all unfeinedly may do , I commend us and what we have heard , to the grace and blessing of Almighty God : dismissing you once again , as I did heretofore , with the Apostles benediction in the Text ; ( for I know not where to fit my self better , ) Now the God of patience and consolation grant you , to be like-minded one towards another , according unto Christ Iesus ; That ye may with one minde , and with one mouth , glorifie God even the Father of our Lord Iesus Christ .

To which God the Father , and his Son Iesus Christ our Lord , and the blessed spirit of them both ; three persons , &c.

AD AULAM. Sermon XIV . WOBVRNE . 1647. August . Psalm 27.10 .

When my Father and my Mother forsake me , the Lord taketh me up .

1. THings that have a natural weakness in them to bear up themselves , do by a natural instinct lean towards , and ( if they can finde it ) clasp about , something that may sufficiently support them : but in default of such , will catch and twine about whatsoever is next them , that may be any little stay to them for any little time . So a Hop , for want of a strong pole , will winde it self about a Thistle or Nettle , or any sorry weed . The heart of man , whilest it seeketh abroad for somewhat without it self , to rest it self upon ; doth even thereby sufficiently bewray a secret consciousness in it self of its own insufficiency to stand without something to support it . If it finde not that which is the onely true support indeed ; it will stay it self as long as it can upon a weak staff , rather then none . Chariots , and Horses , and Riches , and Friends , &c. any thing will serve to trust in ; whilest no better appeareth .

2. But that our hearts ( deceitful as they are , ) delude us not with vain confidences ; we may learn from the Text , where it is , and where alone , that we may repose our selves with full assurance of hope not to fail . David affirmeth positively , what he had found true by much experience : that when all others , from whom we expect helpe , either will not , or cannot ; God both can and will help us , so far as he seeth it good for us , if we put our trust in him . When my Father and Mother forsake me , the Lord will take me up . The words import , First , a possibility of failing in all inferiour helps , It is supposed Fathers and Mothers , ( and proportionably all other friends and helps , ) may forsake us , and leave us succourless : [ when my Father and my Mother forsake me . ] Secondly , a never-failing sufficiency of help and relief from God , though all other helps should fail us : [ Then the Lord will take me up . ] The two points we are to speak to .

3. Father and Mother . First , who are they ? Properly and chiefly , our natural Parents , of whom we were begotten and born ; to whom ( under God ) we owe our being and breeding . Yet here , not they only ; but by Synecdoche all other kinsfolks , neighbours , friends , acquaintance : or indeed more generally yet , all worldly comforts , stayes , and helps whatsoever . 2. But then , why these named the rathest ; and the rest to be included in these ? Because we promise to our selves more helpe from them , then from any of the other . We have a nearer relation to , and a greater interest in , them then any other : and they , of all other , are the unlikeliest to forsake us . The very bruit Creatures forsake not their yong ones . Mat. 23.37 . Prov. 17●●● A Hen will not desert her chickins : nor a Bear endure to be robbed of her whelps . 3. But then Thirdly , why both named ? Father , and Mother too ? Partly , because it can hardly be imagined , that both of them should forsake their childe , though one should hap to be unkinde . Partly , because a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Naz. Orat. 16. the Fathers love being commonly with more providence , the Mothers with more tenderness ; both together do better express , then either alone would do , the abundant love of God towards us : who is infinitely dear over us , beyond the care of the most provident Father , beyond the affection of the tenderest Mother : 4. But then Fourthly , when may they be said to forsake us ? When at any time they leave us destitute of such helpe , as we stand in need of . Whether it be out of Choise ; when they list not help us , though they might if they would : or out of necessity , when they cannot help us , though they would , if they could .

4. The meaning of the words in the former part of the verse thus opened : the result thereof is , that There is a possibility of failing in all inferiour helps . Fathers and Mothers ; our nearest and dearest friends ; all earthly visible helps and comforts : alwayes may faile us , sometimes will fail us , and at last must fail us ; leaving us destitute and succourless . The truth whereof will the better appear ; if , instancing especially in our natural Parents ( as the Text leadeth us ) we take a view of sundry particular causes of their so failing us , under the two general heads but now mentioned : to wit , Choise , and Necessity . Under either kinde , three . Sometimes they forsake us voluntarily and of their own accord , and through their own default ; when it is in their power to help us , if they were so pleased : which kinde of forsaking may arise from three several Causes .

5. First , Natural Parents may prove unnatural , meerly out of the naughtiness of their own hard and incompassionate hearts . For although God hath imprinted this natural affection towards their own of-spring in the hearts of men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in as deep and indeleble characters , as almost any other branch of the Law of Nature , ( O nimiùm potens , Quanto parentes sanguinis vinculo tenes , Natura ! ) yet so desperately wicked is the heart of man , that if it should be left to the wildeness of its own corruption , without any other bridle then the light of natural principles only , it would eft-soons shake off that also : and quite raze out all impressions of the Law of Nature ; at least so blur and confound the characters , that the Conscience should be able to spell very little ( or nothing at all ) of Duty out of them . Els what needed the Apostle , among other sins , to have listed this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this want of natural affection , in two several Catalogues Rom. 1. and 2 Tim. 3 ? Rom. 1.31 . 2 Tim. 3.3 . Tit. 2.4 . Or to have charged Titus , that yong women should be taught among other things , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to love their Children : if he had not observed some to have neglected their duty in that particular ; hereof Histories and experience afford us many examples . Can a woman forget her sucking childe , that she should not have compassion of the son of her wombe ? saith the Lord by the Prophet . He speaketh of it , as of a monstrous thing , and a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eurip. in Phoeniss . Act. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Id in Iphig . in Aul. Act. 4. Deut. 13.7 . scarce credible of any ; Can she forget ? ( she in the singular number : ) But withall in the same words implyedly confessing it possible in more then one : Yea , they may forget : ( They , in the plural number . ) Esay 49.15 .

6. Secondly , Parents not altogether void of natural affection , may yet have their affections so alienated from their children upon some personal dislike , as to forsake them . Of which dislike I not deny but there may be just cause . As among the Hebrews in the case of Blasphemy , the fathers hand was to be first in the execution of his son Deut. 13. And both Civilians and Casuists allow the Father jus abdicationis a right of Abdication in some cases . But such cases are not much pertinent here , or considerable as to our purpose . For they that give their earthly Parents just cause to forsake them , can have little confidence that God as their heavenly Father should take them up . But when Parents shall withdraw their love and help from their children upon some small oversights , or venial miscariages ; or take distaste at them either without cause , or more then there is cause ; upon some wrong either surmise of their own , or suggestion of others ; 1 Sam. 20.30 , 33. — 22.8 . ( as Saul reviled Ionathan , and threw a Iavelin at him to smite him ; interpreting his friendship with David , as it had been a plotted conspiracy between his son and his servant , to take his crown and his life from him : ) Or when they shall disinherit their children for some deformity of body , or defect of parts , or the like : As reason sheweth it to be a great sin , and not to be excused by any pretence : so it is an observation grounded upon manifold experience , that where the right heirs have been dis-inherited upon almost whatsoever pretence ; the blessing of God hath not usually followed upon the persons , and seldom hath the estate prospered in the hands of those that have succeeded in their rooms .

7. Thirdly , parents whose affection towards their children hath not been sowred by any personal dislike ; may yet have their affection so over-powred by some stronger lust , as to become cruel to their children , and forsake them . For as in the World , Might oftentimes over-beareth Right : so in the soul of man , the violence of a stronger passion or affection ( which in the case in hand may happen sundry wayes , ) beareth down the weaker . It may happen , as sometimes it hath done , out of superstition . So Agamemnon sacrificed his daughter Iphigenia . Euripid. in Iphig . & alii . The Heathens , generally , deceived by their cheating Oracles , and some of the Iews led by their example , Psal. 106.37 . Jer. 32.35 . sacrificed their sons and daughters unto devils , and caused their children to pass through the fire to Molech . Sometimes out of revenge . As Medea to be revenged of Iason for leaving her and placing his affection elsewhere , slew her own two sons begotten by him in his sight . ( a a Virg. eclog. 8 Saevus amor docuit natorum sanguine matres Commaculasse manus . ) Sometimes out of fear . So the parents the blinde man owned their son indeed , Iohn 9. but for fear of being cast out of the Synagogue durst not speak a word in his just defence ; John 9.21 . — 23. but left him to shift as well as he could for himself . And Herod the great , for no other cause then his own causeless fears and jealousies , Iosephus . destroyed many of his own sons . Sometimes out of the extreamity and impatience of hunger . As in the sad story of the two mothers , 4 Kings 6.28 , 29. Deut. 28.53 . who in the great famine at the siege of Samaria had covenanted to dress their children by turns , and to eat them : so fulfilfilling , even to the letter , that heavie curse which God had long before threatned against Israel in case of their disobedience . Sometimes out of voluptuousness and sensuality . As do thousands of prodigal ding-thrifts every where in the World ; who by gaming , drinking , luxury , and other riot and intemperance vainly wasting their estates , 2 Cor. 12.14 . ( out of which , by S. Pauls rule , they ought to provide and lay up for their children , ) bring themselves to penury , and leave their children to beggery .

8. And if by all these , and sundry other wayes besides , it may happen fathers and mothers so often to forsake their children : the less are we to marvell , if our brethren , kinsfolkes and neighbours ; if our familiar acquaintance , companions , and friends , prove unfaithfull , & shrink from us when we stand in need to them : dealing deceitfully as a brook . It is Iobs comparison , Iob 6. The Brooks in Winter , Job 6.15 , &c. when the Springs below are open , and the bottles of heaven powre down water from above , overflow the banks and the medows all about , and look like a little Sea : but when the heat of Summer is come , and the season dry , vanish ; so as the weary traveller can finde no refreshing , nor the cattel quench their thirst thereat . Such is the common friendship of the World . Whilest we are full and stand in no need of them ; they are also full of kindness , and overflow with protestations of love and service . Amici divitis multi ; Prov. 14.20 . Sirac . 37.1 . Psalm 12.2 , every friend will say , I am his friend also . Yet they talk but vanity all this while , every one with his neighbour : they do but flatter with their lips , and dissemble with their double heart . When we seek to them a a

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eurip. in Phaeniss . act. 2.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Id. in Herc. fur . act. 2 — Diffugiunt cadis cum faece siccatis amici . Horat. 1 Od. 3 Luke 10.32 . Psal. 41.9 .

in our need , they look upon us slightly , and at a distance ; at the most , let fall some overly expressions that they wish us well , and pity our case , ( Good words are good cheap : ) but do little or nothing for us . It may be , while we are up and aloft , they will crouch under us , apply themselves to us , lend a shoulder , ey and sweat , to lift us up yet higher . But if we be going down ; then at the best , ( as the Priest and Levite in the parable ) they will see and not see , but pass by , without so much as offering a hand to help us up : nay , it is well , if they lift not up the heel against us , and help to tread us yet lower .

9. As then first , natural parents many times want natural affection : so common friends many times want common honesty , and fail those that trust to them . And as they secondly sometimes withdraw their love from their children upon slender dislikes : so these many times take toy at a trifle , ( actum est de amicitiâ ! ) and pick quarrels to desert us , when we have not done any thing that may justly deserve it at their hands . And as they lastly too much forgot their children , whilest they too eagerly pursue their own lusts : so these to serve their own ends , lay aside all relations , and break through all obligations of friendship : and if our occasions require something should be done for us , that may chance put them to some little trouble , hazard , or charge , or otherwise standeth not with their liking ; put us off , as they did their fellow-virgins , Ne non sufficiat , Mat. 25.9 . Provide for your selves ; we cannot help you . This is the first kinde , a voluntary forsaking ; wherein the fault is theirs : when our fathers and mothers and friends might help us , but do not .

10. The other kinde is an enforced forsaking , and without their fault : when they cannot help us , if they would . Which also ariseth from three other causes ; Ignorance , Impotency , Mortality : First , there is in the understandings of men a great deal of darkness , for the discerning of Truth and Falsehood , even in speculativis , matters which stand at a certain stay , and alter not : but much more for the discerning of Good and Evil in Practicis ; matters , which by reason of the multiplicity of uncertain and mutable Circumstances are infinitely various . Whereby it becometh a matter of greater difficulty , to avoid folly in practise then Errour in judgement . No wonder then , if the carefullest Parents , and faithfullest Friends be many times wanting in their help to those they wish well to : when either they can finde no way at all , whereby to do them good ; or else pitch upon a wrong one , whereby unawares they do them harme . a a Hor. 2. Ep. 1. Sedulitas autem stultè quem diligit , urget . — Nil moror officium , quod me gravat . The body of a Patient may be in such a condition of distemper , that the learned'st Doctor may be at a stand , not knowing perfectly what to make of it : and so must either let it alone , and do nothing ; or else adventure upon such probabilities , as may lead him to mistake the Cause , and so the disease , and so the cure ; and so in fine to destroy the Patient by those very means , whereby he intended his recovery . So Parents and others that love their children or friends well , and desire nothing more then to do them good ; may be so puzled sometimes by the unhappy conjuncture of some cross circumstances , as that they cannot resolve upon any certain course how to dispose of them , deal with them , or undertake for them with any assurance , or but likely hope , of a good effect : but they must either leave them to wrestle with their own burdens , as well as they can ; or else fall upon some course at all adventure , ( intending their good thereby , ) which may perhaps in the event turn to their undoing .

11. And as we may fail of needful help from our best friend for lack of skill : so may we also secondly , for want of Power . Verily all-sufficiency is not to be found but in the Almighty Creator alone . No Creature can yield out of his own sufficiency , a salve for every sore , a supply for every want , a help for every defect : but there is some impotency , some vacuity , some deficiency in the best . Agar loved her infant well enough , and knew too well enough what would save his life for that time , Gen. 21.15 , 16. if she could tell how to get it . But all the water in the bottle being spent , and no more to be had in that dry wilderness , no help but she must forsake him , and ( for ought she knew , and relating but to ordinary means , ) he must perish . All she could do was , to cast the poor childe under a shrub , and get her a good way off , that she might not see him die ; and to lift up her own voice , that she might not hear his . Gen. 21. And Moses his parents , when they had hid him as long as they could or durst , at last forsook him , Exod. 2.3 . 3 King . 17.12 . and left him in the s●ags by the brink of the River Nilus Exod. 2. The widow of Sarepta also 3 King . 17. in the long drought and famine , being stored of provision but for one single repast for her self and her son , saw no possibility of farther relief for her self and him ; nor knew how to shew her love to him otherwise ; then by dying with him for company . By fire , water , long sickness , suits , plunderings , and a thousand casualties , our distresses may be such ; as that our dearest and greatest friends may not be able to relieve us .

12. Nor only are all men subject to Ignorance , and Impotency ; whereby they may forsake us whilest they are : but there also thirdly under a state of mortality ; and so must needs forsake us , when they shall be no more . Put not your trust in Princes , Psal. 146.2 . nor in any childe of man : for there is no help in them . Psal. 146. No is ? Sure some help there is , some little help in them , whilest they live , and are in power ? But the meaning is , there is no certain help in them ; none for a man to trust to : because there is no certainty how long they shall enjoy that life and Power . For so the reason there followeth ; For when the breath of man goeth forth , — 3. he shall turn again to his earth , and then all his thoughts perish . The Prophet accordingly Esay 2. Cease ye from man , whose breath is in his nostrils : Esay 2.22 . for wherein is he to be accounted of ? The Soul and Body ( in whose conjunction life consisteth ) are tied together by no stronger a thred , then the breath that passeth in and out by the Nostrils . Cut that thred , stop that breath : down falleth the tallest , and the stoutest , and the proudest of the sons of men ; and when he falleth , all his wealth , and all his pompe , and all his thoughts and devices , and projects and contrivances fall with him . And this the end of every man ; the utmost period of the race , the last act upon the stage : Eccl. 9.6 . neither hath he any more a portion for ever in any thing that is done under the Sun . And how should they then help others , that can no longer sustain themselves ? Needs must they forsake us , when breath and life forsaketh them . So it is with all other earthly comforts whatsoever ; pleasures , riches , honours , and the rest . When their time is come , they vanish ; make themselves wings , and away they hie : Prov. 23.5 . and when they are upon the wing ; look after them we may a little while , and to little purpose , but reclaim them we cannot . They soon get out of sight , Jer. 3.15 . leaving us behinde to grieve for the losse● ( as Rachel for her children ) mourning , and refusing to be comforted , because we are , and they are no● .

13. The more unwise we , to raise to our selves such vast hopes , as sometimes we do , upon so narrow , so frail a bottome . Would any wise man when he might have a staff , lean the weight of his body upon a crutch of reed ? or trust to a gutter-spout to quench his thirst , when he might goe to a spring ? Yet so is he , that putteth his trust in any earthly Father or Friend , or in any child of man , or in any other creature or thing , Jer. 2.13 . besides God : That forsaking the fountain of living waters , which runneth clear and can never be drawen dry ; diggeth to himself broken pits , that can hold but a little water , and that but muddy at the best , and yet cannot hold that long neither . You shall finde set down in Psal. 20. the different confidences of the worldling and the true believer ; and their different successes . Their confidences ver. 7. Some put their trust in chariots , and some in horses ; ( and so in other things : ) but we will remember the name of the Lord our God . Their Successes ver. 8. They are cast down and fallen : but we are risen and stand upright . David and Goliah met upon these very terms . He came out against David , trusting in the arme of flesh : David went out against him in the name of the Lord of hosts . 1 Sam. 17.45 . And they prospered accordingly . Behold Goliah is brought down ; David riseth : Goliah falleth ; David standeth upright . Psal. 33.17 . Fallax equus ; A horse is counted but a vain thing , ( and a vain thing it is to count otherwise of him ; for he is truly but a vain thing ) to save a man . So are Chariots , and Forts , and Armies , and Navies , and all earthly reliances . He that resteth upon them ; down come they , and then down cometh he too . The horse and the rider both , thrust into the sea together Exod. 15. Woe unto them then that stay on horses , Exod. 15.1 . or trust in chariots : when the Lord shall stretch out his hand , Esay 31.1 . — 3. both he that helpeth shall fall , and he that is holpen shall fall down , and they shall all faile together . Esay 31.

14. It were good wisdom for us therefore to deal safely ; ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath ever been held a wholsome politick aphorism by the wise ones of the world : ) never to rely on those that may deceive us ; to esteem all outward helps but as they are ; and to use them , and to trust to them accordingly . That is to say ; as blessed means of our good and comfort , so long as God is pleased to lend them us , and to sanctifie them to us : but such as we can have no hold of , neither any assurance that they shall not faile us . To honour our Fathers and Mothers ; to love our friends and allies ; to pray for the lives and prosperity of Kings and Princes : Again , to gather wealth by faire and just means ; to raise our selves to honours by faithful services and vertuous endeavours ; to take our portion of lawful and regular pleasures : These we may do ; those we must doe . But take we heed we place not our felicity in the enjoyment , or please our selves too much in the confidence , or allow our selves overmuch freedom in the use of any creature . Lest as Ionas was overjoyed when the gourd sprang up , Jon. 4.6 , 8. and over-vexed when it withered : so the loss of what we over-valued whiles we had it , overwhelme us with grief and impatience , when we must part from it . Quem res plus nimio delectavére secundae , Horat. 1. Epist. 10. Mutatae quatient .

15. If we would seriously consider , what defects the things of this world are subject unto , and what casualties , and frailties : we should reap ( at least ) this threefold benefit thereby . It would make us first , receive these outward things with more thankfulness ; secondly , use them with more moderation ; thirdly , forgoe them with more patience then usually we do . a a Horat. 3. od. 29. Laudo manentem : si celeres quatit Pennas , resigno quae dedit ; as he said of Fortune . Whilest we have them , it will become us to bless God for them , and to make our best of them : But if they will be gone ; farewell they : let them goe ; but let us bear up notwithstanding , since we are neither hopeless , nor helpless . When all faileth , we have yet one string left , which we are sure will hold : even the Name of the Lord our God ; who standeth ever by us , ready to take us up , when all others have forsaken us . Which is the other point in those later words of the verse . The Lord taketh me up .

16. The primary signification of the Hebrew Verb here used is , to gather : and so it might allude to that , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whereunto our Saviour in the Gospel , resembleth his compassion towards the Jews , of a hen gathering her chickens under her wings . Matth. 23.37 . But it is here rather translated by taking up , as the word very usually signifieth . 1. And it seemeth to resemble the state of young infants , by the unnaturall parents exposed to the wide world , ( as we read Cyrus , and Romulus , and some others , both in Fables and Histories , to have been : ) where they must have perished , if some good body had not taken pity of them , and taken them up . Joh. 5.5 — 7. 2. Or the state of some impotent neglected Cripple , like him that lay before the pool of Bethesda , and had neither limbs to put himself into the water , nor any friend to help him in : 3. Or the travailer in the Parable Luke 10. that lay in the high-way wounded by theeves half dead ; Luk. 10.30 . — 35. where he must have died outright , if the Samaritan passenger had not taken him up , and taken order for his tending and recovery .

17. The plain meaning is , that though our Fathers and Mothers forsake us , though all other friends and comforts fail us ; because they either can not , or will not help us : yet our heavenly Father never doth , nor will fail or forsake those that put their trust in him . Yea rather , then is his providence neerest , and his help readyest , when we are most forsaken of others , and left most destitute of all worldly succour . Whence it is , that so often in the Psalms , to procure readier help from God , David alledgeth it as a forcible argument , that he was a desolate and forsaken man . Psal. 10.14 . ( The poore committeth himself to thee , for thou art a helper of the friendless . O go not far from me ; for trouble is nigh at hand , — 22.11 . and there is none to help me . O be thou our help in trouble , for vain is the help of man , and many the like . And how often doth the Lord himself , — 108.12 . ( whose general providence watcheth over all men , yea even all creatures , ) profess himself yet in a more special manner to be the Father of the fatherless ; and to have a special care of the widdow , the poor , Psal. 68.5.146.9 . and the stranger above others : as being more destitute of worldly succour and friends , — 145 14. — 146.8.9 — 147.9 , then others are . In three Psalms together you have passages to this purpose : In the 145th . The Lord upholdeth all those that fall , and lifteth up all those that be down . In the 146. The Lord helpeth them that are fallen ; the Lord careth for the stranger , He defendeth the fatherlesse and widow . In the 147. He feedeth the young ravens that call upon him . The observation is common , that he instanceth in a a So Iob 38.41 . Mat. 6.26 . Luk. 12.24 . the raven , rather then in any other bird : because of all other birds the ravens are observed b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ Arist. 6 hist. animal . 6. See Aelian . 2.49 . Plin. 10.12 . soonest to forsake their yong ones . Whether the observation hold or no , it serveth to my purpose howsoever : for if God so sufficiently provide for the yong ravens , when the dams forsake them : will he not much more take care of us , when our Fathers and Mothers forsake us ? Are not we ( stampt with his own image , ) much more valuable with him , then many ravens .

18. But dictum factum : These are but words : are there producible any deeds to make it good ? Verily there are : and that to the very letter . Gen. 21.19 . When Ismaels Mother despairing of his life had forsaken him , and laid him down gasping ( his last , for ought she knew , or could do to help it , ) in the wilderness ; the Lord took him up : He opened a new spring of water , and opened her eyes to see it : and so the child was preserved Gen. 21. When Moses his Parents also had forsaken him ( for they durst not stand by him any longer ) and laied him down among the rushy flags ; the Lord took him up too . Exod. 2.6 . — 9. He provided him of a Saviour , the Kings own daughter ; and of a nurse , the childs own mother : and so he was preserved too . Take but two Examples more , out of either Testament one ; David and S. Paul : both forsaken of men , both taken up of God . How was David forsaken in Psal. 142.5 . when he had looked upon his right hand , and saw no man that would know him , he had no place to fly unto , and no man cared for his soule . But all the while Dominus à dextris : there was one at his right hand ( though at first he was not aware of him , ) ready to take him up : As it there followeth ver. 6. I cried unto thee O Lord : thou art my hope and my portion in the land of the living . And how S. Paul was forsaken , take it from himself 2 Tim. 4.16 . At my first answer no man stood with me , but all forsook me . A heavy case : and had been heavier , had there not been one ready to take his part , at the next verse , Nevertheless the Lord stood by me and strengthened me &c. What need we any more witnesses ? In ore duorum , In the mouth of two such witnesses , the point is sufficiently established .

19. But you will yet say , These two might testifie what they had already found post-factum . But David in the Text pronounceth de futuro before hand , and that somewhat confidently . The Lord will take me up . As he doth also elsewhere ; Sure I am that the Lord will avenge the poore , Psal. 140.12 . and maintain the cause of the helpless . Psal. 140. But is there any ground for that ? Doubtless there is : a double ground ; one in the nature , another in the promise of God . In his Nature foure Qualities there are , ( we take leave so to speak , sutably to our own low apprehensions ; for in the God-head there are properly no Qualities : ) but call them Qualities , or Attributes , or what else you will ; there are foure perfections in God , opposite to those defects , which in our earthly Parents we have found to be the chief causes why they do so oft forsake us : which give us full assurance that he will not faile to take us up , when all other succours faile us . Those are his Love , his Wisdome , his Power , his Eternity : all in his Nature . To which foure adde his Promise ; and you have the fulness of all the assurance that can be desired .

20. First , the Love of our heavenly Father towards all mankinde in general , but especially towards those that are his children by adoption and grace ; is infinitely a a — tàm pater nemo : tàm pius nemo . Tertul de poenit . cap. 9. beyond the Love of earthly Parents towards their children . They may prove unnatural , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : their bowels may be crusted up against the fruit of their own body . But the Lord cannot but love his people . He can as well cease to be , as to love : for he is love . If he should deny that , he should deny himself : and that he will not do , 1 Joh. 4.16 . because he cannot ; and that he cannot do , because he will not . Potenter non potest . It is impossible for him , to whom all things are possible , to deny himself . The Church indeed , out of the sense of her pressures , letteth fall complaints sometimes as if she were forsaken : 2 Tim. 2.13 . ( But Syon said , the Lord hath forsaken me , and my God hath forgotten me , Esay 49.14 . ) But she complaineth without cause ; it is a weakness in her , to which during her warfare she is subject by fits : but she is checkt for it immediately , in the very next verse there , Can a woman forget her sucking childe &c. Yea they may forget : yet will not I forget thee .

21. Again , their Love may be alienated by needless jealousies , or false suggestions , and so lost . But his Love is durable ; he loveth his own unto the End . Joh. 13.1 . He knoweth the singleness of their Hearts , and will receive no accusation against them . Quis accusabit ? Who dare lay any thing to the charge of his Elect , Rom. 8.33 . when he standeth up for their Iustification ? They alas are negligent enough ; unthankful , undutiful children : nay ( confest it must be ) other while stubborn and rebellious . But as Davids heart longed after Absolon , because he was his son , 2 Sam. 14.1 . though a very ungracious one : Luk. 15.21 . so his bowels yearn after those that are no wayes worthy ( but by his dignation only ) to be called his sons . Forgiving all their by-past miscarriages upon their true repentance ; receiving them with gladness , though they have squandred away all their portion with riotous living , if they return to him in any time with humble , — 13. obedient , and perfect hearts , and in the mean time using very many admonitions , entreaties , and other artifices to win them to repentance ; and forbearing them with much patience ; that they may have space enough to repent in . Apoc. 2.21 . And if upon such indulgencies and insinuations they shall come in ; he will not onely welcome them with kinde embraces , but do his part also to hold them in , when they are even ready to flie out again , and were it not for that hold , would in all likelyhood so do . So as , unless by a total wilful renouncing him they break from him , and cut themselves off , nothing in the world shall be able to separate them from the love of God , which is in Christ Iesus our Lord . Rom. 8.39 .

22. Yet again , Parents affections may be so strongly byassed another way , ( as we heard ) that in the pursuit of other delights , they may either quite forget or very much dis-regard their children . But no such thing can befal our heavenly Father ; who taketh pleasure in his people , Psal. 149.4 . — 35.27 Mic. 7.18 . Deut. 10.15 . and in their prosperity : whose chiefest delight is in shewing mercy to his children , and doing them good . [ The Lord had a delight in thy fathers to love them , Deut. 10. ] And whereas the Church ( as we also heard ) is apt to complain , Esay 49.14 . — 62.4 . that she is forsaken and desolate : the Lord by the Prophet giveth her a most comfortable assurance to the contrary , Esay 62. Thou shalt no more be called forsaken , — &c. But thou shalt be called Hephzibah . — ( It is a compound word , and signifieth as much as My delight is in her : and so the reason of that appellation is there given , ) For the Lord delighteth in thee . That for his Love ; the first Attribute .

23. His Wisdom is the next . Fathers and mothers ( through humane ignorance ) cannot perfectly understand the griefs of their children ; nor infallibly know how to remedy them , if they did . But God , who dwelleth in light , nay , who is light , knoweth the inmost recesses , 1 Tim. 6.16 . 1 John 1.5 . the darkest thoughts and secrets of all mens hearts , better then themselves do . He perfectly understandeth all their wants , and what supplies are fittest in their respective conditions , with all the least circumstances thereunto belonging . When all the wits and devices of men are at a loss , and know not which way in the world to turn them , to avoid this danger , to prevent that mischief , to effectuate any designe : the Lord by his infinite wisdom can manage the business with all advantage for the good o● his children if he see it behoveful for them ; bringing it about suavi●er & fortiter , sweetly and without violence in ordering the means , but effectually and without fail in accomplishing the end .

24. Which wisdom of his , observable in all the dispensations of his gracious providence towards his children ; we may behold ( as by way of instance ) in his fatherly corrections : As the Apostle Heb. 12. maketh the comparison between the different proceedings of the fathers of our flesh , Heb. 12.9 . — 10. and the Father of spirits , in their chastisements . They do it after their own pleasure , saith he : that is , not alwayes with judgement , and according to the merit of the fault ; but after the present disposition of their own passions , either through a fond indulgence sparing the rod too much , or in a frantick rage laying it on without mercy or measure . But it is not so with him : who in all his chastisements hath an eye , as to our former faults , ( such is his justice ; ) so also and especially to our future profit , ( such is his mercy : ) and ordereth all accordingly . His blessings are our daily food : his corrections our physick . Our frequent surfetting on that food bringeth on such distempers , that we must be often and sometimes soundly physickt , or we are but lost men . As therefore a skilful Physitian attempereth and applieth his remedies with such due regard to the present state of the Patient , as may be likeliest to restore him to a good habit of body and consistency of health : so dealeth our heavenly Father with us . But with this remarkable difference . The other may erre in judging of the state of the body , or the nature of the ingredients , in his proportions of mixture ; in the dose , and many other wayes : But the Lord perfectly knoweth how it is with us , and what will do us good , and how much , and when , and how long to continue , &c. and proceedeth in every respect thereafter .

25. Thirdly , whereas our earthly parents have a limited , and that a very narrow power , and cannot therefore do their children the good they would : our heavenly Fathers power is , Psal. 147.5 . ( as his wisdom , ) infinite . Not limited by any thing , but his own blessed will : ( quicquid voluit fecit ; as for our God he is in heaven , Psal. 135.6 . — 115.3 . he hath done whatsoever pleased him . ) Not hindred by any resistance , or retarded by any impediments : ( quis restitit ? Who hath resisted his will ? Rom. 9. ) Not disabled by any casualties , occurrences , Rom. 9.19 . or straitness of time : ( adjutor in opportunitatibus , Psal. 9. ) Even a refuge in due time of trouble . That is his due time commonly , Psal. 9.9 . ( dominus in monte ) when it seemeth too late to us , Gen. 22.14 . and when things are grown in the eye of reason almost desperate and remediless . The most proper time for him to lay to his hand , is , Psal. 119.116 when ( to our apprehensions ) his law is even quite destroyed ; when men have fallen upon most cursed designes , trampled all lawes of God and men under their feet , and prospered . And here indeed is the right tryal of our faith , Rom. 4.18 . — 20. and whether we be the true children of faithful Abraham : if we can hope beyond and against hope : That is , if we can rest our faith intirely upon the power and providence of God ; not staggering ( through unbelief ) at any promise , seem it never so unlikely : and continue stedfast in our holy obedience to the will of God , not staggering ( through disobedience ) at any command , seem it never so unreasonable . Abraham did both : and out of this reason , as the Apostle rendereth it , Rom. 4. because he was firmly grounded in this perswasion of the power of God , — 21. that what he had promised he was able also to perform .

26. The last attribute proposed is Gods Eternity . Our Fathers and Mothers , where are they ? and do Prophets , or Princes , Zach. 1.5 . or any sort of men live for ever ? They all pass like a shadow , wither as grass , and are driven away as the Grashopper . When they must go , they cannot help themselves : and when they are gone , they cannot help us . They are mortal men ; he the immortal God : they are dying men ; he the living God . Life is one of his prerogatives Royall . All other things that partake of life in any degree , have but a derived life , and ●uch as either shall have an end , or at least had a beginning . God alone hath life in and of himself : and his life alone is measured , not by Time , but Eternity . He is therefore said to inhabit Eternity . He lifteth up his hand , ( when he sweareth by himself having no greater to swear by , Esay 57.15 . Deut. 32.40 . Psal. 102.12 . — 27. ) and saith , Behold I live for ever . His remembrance endureth throughout all generations ; and his years fail not .

27. And therefore , when our Fathers and Mothers and friends forsake us , because either their Love faileth , or their skil faileth , or their power faileth , or their life faileth : our heavenly Father , who wanteth neither love , nor wisdome , nor power , nor life , but is infinite in all ; we may rest assured , is every way accomplished to succour us at all assayes , and to take us up . And that he will engage all these for our relief , if we will but cast our selves wholy upon him ; we have his gracious promise in the last place , to fill up the measure of our assurance . Whereby he hath obliged himself , not only to give us all spiritual graces and comforts , necessary for the everlasting salvation of our souls : but also to provide and furnish us with all the good things , and to preserve & deliver us from all the evils of this life ; so far as in his excellent wisdom he shall see it conducing to his glory , 1 Tim. 4.8 . the weal of his Church , and the salvation of his chosen .

28. The particular promises are many , and lie scattered every in the holy Scriptures : whence every man may gather them for his own use , as his occasions require . I shall mention but that one general Promise , which though delivered first to Iosua in particular , yet was afterwards applied to other persons also , and alledged Heb. 13. as a ground of such general duties as are common to all Christians ; Deut. 31.8 . Jos. 1.5 . Heb. 13.5 . and fitteth as properly as any other to the present argument : namely this , I will not fail thee , nor forsake thee . He promiseth , that whosoever else faileth us , yet he will not : all one with what is here presumed in the Text by David . And having promised it , we were very Infidels , if we should doubt whether he will perform it or no. It were to question his wisdom ; as if he had not considered what he promised when he passed his word : to question his Love ; as if he would not be as good as his word : to question his Power , as if he could not be as big as his word .

29. Having therefore such Promises , dearly beloved , it behoveth us to be very wary , when troubles lie long and heavy upon us , that we complain not too distrustfully , as if God had quite forsaken us . And the rather , because it is an infirmity incident to very good men : but yet an infirmity , and so confest by them . Hath God forgotten to be gracious ? &c. Davids complaint in Psalm 77. Psal. 77.7 — 9. But presently acknowledging it an Errour , he correcteth himself for it , in the immediate following words , And I said , it is mine infirmity . We by his example , — 10. early to silence all tumultuous thoughts and secret murmurings of our evil hearts , which are so ready to charge God foolishly , and to break out into unseasonable complaints against his most wise and holy dispensations : Job 1.22 . and that by meditating effectually upon the Attributes and Promises aforesaid . Who so confidently professeth himself to trust in God , ( as almost all do ; ) and yet repiningly complaineth as if God had forsaken him , ( as very many do : ) either maketh God a liar , or bewrayeth himself ( in some degree ) an Hypocrite . He maketh God a liar , if he say God hath forsaken him , when he hath not : and he bewrayeth some Hypocrisy in himself , if he say he puteth his trust in God , when he doth not .

30. And as it becometh us not , to be too querulous for the present ; so neither secondly , to be too solicitous for the future . I forbid not to any , but require rather in every man , a moderate provident care , for the getting , keeping , and disposing of the things of this life , in an industrious and conscionable use of lawful means ; still leaving the success intirely to the good pleasure of our heavenly father . But sure , did we firmely beleeve that his care over us is no whit lesser , but rather infinitely greater then that of our earthly Parents : we would not suffer our selves to be disquieted with perplexed thoughts , nor our spirits to be vexed with distrustfull anxieties about the future successe of our affairs . Children , whilest they are in their fathers house , and at their finding , use not to trouble themselves with such thoughts as these , What shall we eat ? or what shall we drink ? or wherewith shall we be cloathed ? Matth. 6.31 . but leave that wholy to their father , to whose care it properly belongeth . We are very meanly perswaded of our heavenly fathers affection towards us , and of his care over us , — 32. if we dare not trust him as securely for our daily provisions ; who knoweth that we stand in need of all these things , about which we so needlesly trouble our selves . Enough it is for us , Phil. 4.6 . in all things by supplications and prayers for what we want , and thanksgivings for what we have , 1 Pet. 5.7 . Psal. 55.22 . to let our requests be made known unto him ; and then to be careful for nothing any farther , but to cast all our care and our burden upon him : and doubtles he will not suffer us to lie and perish ; but will take us up , take care of us , and nourish us .

31. Neither thirdly let us droop , or be swallowed up with overmuch sorrow , as if some strange thing had befallen us ; upon the faile of any earthly helps or hopes whatsoever . If our Fathers and Mothers affection be not towards us , as we think it should ; if they have entertained worse thoughts of us , then we deserve ; if they have not discretion and foresight to give us meet and orderly education , and to provide us means fortable thereunto ; if they be fallen into want , or otherwise disabled from doing for us what formerly they intended , or we expected ; if they be taken from us , before we be growen up : If our friends whom we trusted have proved unfaithful , and shrunk from us when we had use of them ; if those proportions of wealth , honour , reputation , liberty , or whatsoever other worldly conveniencies and contentments we have formerly enjoyed , be pared away to very little , or even to nothing : we have yet one reserve , Heb. 6.19 . that we dare rest surely upon ; one anchor of hope that will hold in despight of all the World ; even the goodness and faithfulness of our gracious Lord God . To him have we been left ever since we were born : Psal. 22.10 . and he hath not hitherto failed nor forsaken us , but hath preserved us in being ; in such a being , as he who best knoweth what is fit , hath thought fit for us . It is our fault , if this experience of the time past do not breed in us hope for the time to come , Rom. 5.4.5 . and that a lively hope , a hope that will never shame either him or us : Psal. 48.14 . even this , That he Will also be our guide unto death ; that he will not fail us or forsake us henceforth for ever ; but will preserve us still in such a condition as he shall see good for us . 2 Cor. 4.9 . Persecuted we may be and afflicted ; but forsaken we shall not be .

Luke 21.19 . 32. We ought therefore to possesse our souls in patience , whatsoever shall betide us in the World : and not to consult with flesh and blood , in seeking to relieve our selves in our distresses , by engaging in any unworthy or unwarrantable practise ; or by siding , partaking , or but basely complying with the workers of wickedness , that we may eat of their dainties . Is it possible we should be so ill advised , Psal. 141.4 . as ▪ to think to escape the storm when it approacheth towards us , by making shipwrack of a good conscience . If we go after lying vanities , Jonah 2.8 . ( and such are all creatures : all men lyers , all things vanity : ) do we not ipso facto forsake our own mercy , and wilfully bring ruine upon us ? The short and sure way is ; when any danger , any distress , is upon us , or maketh towards us ; to run to our heavenly Father , as young birds do to their dam , for succour . He will gather us under his wings , Psal. 91.4 . and we shall be safe under his feathers : his faithfulness and truth shall be our shield and buckler . If we commit our wayes to him ; 37.5 . cast our selves upon him by a through relyance ; resigne all our desires , wills , and interests into his hands : he will certainly bring to pass , aut quod volumus , aut quod malumus , either what we like best , or what he knoweth is best .

33 Only let us resolve to perform our part ; do faithfully what he commandeth , shun carefully what he forbiddeth , suffer patiently what he inflicteth : and we may then be confident , he will perform his part to the uttermost . That when all the World forsaketh us , he will take us up : take us into his care and protection here ; and , if by patient continuance in well-doing we seek it , Rom. 2.7 . take us up at the last into the fellowship of that glory , and honour , and immortality , and eternal life , which his onely beloved Son hath purchased , and his ever-blessed Spirit consigned to all them that love him , and put their trust in his mercy . To that onely beloved Son , and ever-blessed Spirit , together with the eternal Father , three persons and one undivided Trinity ; be rendered by us and the whole Church , all the kingdome , the power , and the glory , for ever and ever . Amen .

AD AULAM. Sermon XV. Luk. 16.8 .

— For the children of this world are in their generation wiser then the children of Light .

1. THe fore-going verses contain a Parable : this , the Application of it . The Parable that of the unjust Steward : a faithless , and a thriftless man . Vers. 1. He had wronged his master , without any benefit to himself : as prodigals are wont , to do other men harme , and themselves no good . The master , coming ( at length , and a a — Dedecus ille domus sciet ultimus . Juven. Satyr . 10. Vers. 2. with the last ) to have some knowledge of his false-dealing ; dischargeth him his office , and calleth on him to give in his accounts . The Steward , awakened with that short and unexpected warning , began now to think in good earnest , what before he never thought of to purpose , what should become of him and his for the future : he knew not which way in the world to turne himself to get a living , Vers. 3. when he should be turned out of service . He had not been so provident a husband , as to have any thing before hand , to live upon : He could not frame to handle a spade , he had not been brought up with pains-taking : And for him that had so long born sway in such a house , ( and like enough with insolence enough , ) now to run craving a small piece of money of every traveller by the high-way , or stand at another mans door begging a morsel of bread ; shame , and a stout heart would not suffer him to think of that . Well , something he must do , and that speedily too , or starve . He therefore casteth about this way , and that way , and every way : and at last bethinketh himself of a course , and resolveth upon it ; to shew his Master a trick at the loose , Vers. 4. that should make amends for all , and do his whole business . He therefore sendeth for his Masters debtors forthwith ; Vers. 5 — 7 ▪ abateth them of their several sums , and makes the books a ●ree ▪ in hope , that having gratified so many persons by such large ●batements ; some of them would remember it sure , ( though others should prove ungrateful , ) and make him some part of requital for the same . The Master vexed to see himself so palpably cheated , and knew not how to help it ( for he could require no more of the debtors , then was upon the foot of their Bills : ) could not yet but commend the mans wit howsoever . And the Lord commended the unjust steward , because he had done wisely , in the former part of this verse .

2. Having thus framed the body of the parable ; our Saviour now giveth it a soul , in this latter part of the verse : breatheth into it the breath of life , by applying it . Application is the life of a Parable . The commending of the stewards wisdom , was with the purpose to recommend the example to us : that we might from it learn , to provide against the time to come , as he did ; and that also by such like means , as he did . So that the Application hath two parts . The one more general , respecting the End : that as he was careful to provide maintenance , for the preservation of his natural life ; so we should be careful to make provision for our souls , that we may attain to everlasting life . The other , more special , respecting the Means : that as he provided for himself out of his Masters goods , by disposing the same into other hands , and upon several persons : so we should lay up for our selves a good foundation towards the attainment of everlasting life , 1 Tim. 6.18 , 19 out of the unrighteous Mammon wherewith God hath intrusted us ; by being rich in good works , communicating and distributing some of that in our hands towards the necessities of others . Of the temporals we here enjoy , we are not to account our selves proprietaries , but stewards , and such as must be accountable . It should be our wisdom therefore , ( as it will be our happinesse , ) to dispose them into other hands by almes-deeds and other charitable works , and so to improve these temporals , ( which we cannot properly call our own ) to our own spiritual and eternal advantage . That later and more special application is in the next verse , [ Make you friends of the unrighteous Mammon , &c. ] The words proposed contain the more general application , ( our business at this time , ) delivered here by way of comparison ; a way more effectual ( ordinarily ) to provoke endeavour , then bare exhortations are . For the children of this world are in their generation wiser , then the children of light .

3. In which comparison , there are observable ; first and secondly , as the terms of the comparison , two sorts of persons distinguished either from other by their several appellations , and compared the one with the other in the point of wisdom : The children of this world , on the one part ; and the children of light , on the other : between these the question is , whether sort is wiser . Thirdly , the sentence or judgement given upon the question ; clearly on behalf of the former sort : they are pronounced the wiser ( — The children of this world wiser then the children of light . ) Lastly , the limitation of the sentence , how far forth it is to be understood . They wiser ; true : but then you must take it right ▪ wiser in their generation , not simply and absolutely wiser . Of which in order .

4. The persons are , children of this world , and children of light : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 both , sons or children . That is terminus convenientiae : as opposites have alwaies something wherein they agree . Men of some special countrey , profession , quality , or condition , are by an usual Hebraism in the Scriptures expressed by this word children with some addition thereunto : as children of Edom , children of the Prophets , children of death . From the Hebrews , other languages have by derivation entertained the same Pleonasm : as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so frequent in Homer , filii medicorum , and the like . In the Scriptures it is very usual , both in the good part , and in the bad . John 8.39 . Mat. 11.19 . Rom. 9.26 . 1 Sam. 10.27 . Ephes. 5.6 . Matth. 23.15 . In the good part , you have children of Abraham , children of wisdom , children of God : in the evil part children of Belial , children of disobedience , children of hell . Here are both : Children of the World , and Children of Light .

5. For the World first ; the Greeks have two words for it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the one , importing more properly the frame of the creatures ; the other , some space or duration of time rather . That propriety is not alwayes observed by writers ; yet here it is : for the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and hath respect unto Time . Next whereas it is said [ this World , ] that implyeth there is another ; set oppositely against this : distinguished Luke 20. by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luke 10.34 , 35. Ephes. 1.20 . Matth. 12.32 . this world , and that world : otherwhere by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the world that now is , and the world to come . Again , this world so taken , ( to wit , as it standeth distinguished from that world , or the world to come , ) is yet capable to be understood in a double notion . For it may be taken either in a more general sence , with respect to the common affairs of this life , without difference of good or bad : as it is taken in that place of Luke now mentioned ( The children of this world marry , and are given in marriage : but they that shall be counted worthy of that world &c. ) The children of this world , that is , men that live here on earth , whilest here they live : and the children of that world , they that hereafter shall live for ever in heaven . Or it may be taken in a narrower and more restrained sense , as the world is opposed and contra-distinguished to the Church . And the opposition of the children of this world , to the children of light sheweth it must be so taken here : in effect as if he said , 1 Thess. 5.5 . the children of darkness . Those then are the children of this world here meant , who as subjects serve under the Prince of darkness , 2 Cor. 4.4 . Rom. 13.12 . the God of this world ; live in the works of darkness , the employment of this world ; and when they dye , ( unless God in special mercy deal otherwise with them , and that will not be done but upon the condition supposed , that of their repentance , Matth. 25.30 . ) shall be cast into outer darknesse at the end of the world .

6. And this title we may conceive to belong unto them in a threefold respect : in as much as 1. their affections are bent upon this world ; 2. their conversations are conformed to this world ; and 3. their portion is allotted them in this world . First , children of this world , for that their affections are wholly set upon the world . The godly are in this world tanquam in alieno , as strangers and pilgrims in a forraign , 1 Pet. 2.11 . ( yea in the enemies ) countrey : and they look upon the world , and are looked upon by it , as strangers ; and are used by it accordingly . Joh. 15.19 . If they were of the world , the world would own them , and love them , as her own party : and they would also love the world again , as their own home . But because they are not of the world , ( though they be in it ; ) but are denizons of heaven , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Phil. 3. ) therefore the world hateth them : Phil. 3.20 . and they on the other side are weary of the world , and long after heaven , ( their own countrey ) where their treasure is laid up , and where their hearts and affections also are . Mat. 6.20 , 21. Like an English factor in Turky , that hath some dealings there ; if not rather like an English captive , that is held prisoner there : but still professeth himself a subject of England , and his heart and desires are there . But the Children spoken of here in the Text are in the world tanquam in proprio , as in their own country , at their own homes , where ( if they might ) they would willingly set up their rest for ever . As Socrates being asked what Country-man he was , answered that he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , a Citizen of the world : so ( but in another , and a worse sence ) are they . No marvel then if they doate so much upon the world , as bad as it is , and settle their hearts and affections so intirely thereupon : saying as S. Peter did , when he said he knew not what , Mark 9.6 . bonum est esse hic , It is good being here . Their soules cleave to the world : and it is death to them to part from it .

7. And as for their Affections : so secondly children of this world in respect of their Conversation . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith the Apostle : fashion not your self , after this present world . Rom. 12.2 . The godly being changed in the renewing of their minds , do not fashion themselves according to this present evil world : But as at their baptism they renounced the world , with all the pomps , lusts and vanities of it : so they take themselves bound in the whole course of their lives to be as unlike the evil world as they can , by walking in all holiness and purity of conversation . So long as they continue in this vale of misery , and live here in the world , they must have to doe in the world , ( and the world will have to doe with them ; ) and daily occasions they shall have for the necessities of this life , to use the things of this world . But then they are careful so to use them , as neither to abuse themselves , nor them . Psal. 84.6 . Going through the vale of misery , they use it for a well ; drawing out thence a little water ( as occasions require ) for their needful refreshing : but they will take care withall , to drain it well from the mud ; to keep themselves ( so far as is possible ) unspotted with the world , and to escape the manifold pollutions and defilements that are in the world through lust . But the children here spoken of , Jam. 1.27 . immerse and ingulfe themselves in the affairs of this world with all greediness : walking ( as the Apostle expresseth it Eph. 2. ) after the course of this world , according to the prince of the power of the aire , in the lusts of the flesh , Eph. 2.2 , 3. doing the will of the flesh and of the minde . There is a combination ( you see ) of our three great Spiritual Enemies , The Devil , the Flesh , and the World , against us ; and these three agree in one ; to undoe us , and to destroy us . Now he that yieldeth to the temptations of the Devil , or maketh provision for the Flesh to fulfil it in the lusts thereof , Rom. 13.14 . or suffereth himself to be carried with the sway of the world to shape his course thereafter ; preferring his own will before the known will of God : is a childe of this world in respect of his conversation .

8. Thirdly , the children of this world are so called in regard their Portion is in this world . The children of light content themselves with any small pittance which it pleaseth their heavenly father to allow them here : being assured they shall be provided for with so much as shall be sufficient for them to maintain them during this their minority with a kinde of subsistence . But the main of their portion , their full childs-part , their rich and precious inheritance , they expect not in this world . They well know it is laid up for them ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there is laid up for me the crown of righteousness : 1 Tim. 4.8 . 1 Pet. 1.4 , 5. ) and that in a safe place ( reserved in the heavens ) and that in safe hands ( kept by the power of God , ) till they be growen up to it . As Ioseph gave his brethren provision for their journey ; but the full sacks were tied up , not to be opened till they were gotten home . Gen. 42.25 . Psal. 16.5 , 119.57 . Indeed rather , God himself is their portion : both here in part , and hereafter in full . But the children we now speak of , if there be any natural or moral goodnesse , or usefulnesse in them , by the superabundant bountifulness of a gracious God in any respect or degree rewardable : Mat. 6.2 , &c. habent mercedem . They have all they are like to have , in hand : there is nothing for them , neither ( for the most part ) do they expect any thing , Psal. 17.14 . in reversion . Which have their portion in this life , saith David , Psalm 17. If they have done him any small piece of service , though unwittingly ; they shall have their wages for it paid them to the uttermost : as Nebuchadnezzar had Egypt assigned him , as his wages for the service he did against Tyrus . If they be but bastard-sons , they shall yet have their portions set out for them ; far beyond what they can either challenge as of right , or pretend to as by desert . But yet in this world onely : The heavenly inheritance in the world to come , Ezek. 29.18 , 1● . which is to descend unto the right heir when he cometh to age , is preserved for the legitimate children only , such as are become the sons of God by faith in Christ Iesus . Gal. 3.26 . Gen. 25.5 , 6. As Abraham gave gifts to the sons of his Concubines , and sent them away ; and so we hear no more of them , nor of any thing their father did for them afterwards : but Isaac in fine carried the inheritance , though he had not so much , as the other had in present .

9. Those are the children of this world : but the children of light , who are they ? I should enter in a very spacious field , if I should undertake to declare the sundry significations of the word Light , as it is metaphorically used in the Scriptures ; or pursue the resemblances between the metaphorical and spiritual light , and the natural . To our purpose briefly ; Light is either spoken of God , or of the things of God . First , God himself is light : a most pure , clear , and simple light ; without the least allay or mixture of darkness . God is light , and in him is no darkness , saith S. Iohn . The Father of lights , 1 John 1.5 . James 1.17 . without so much as the least shadow of turning , saith S. Iames. And if God be rightly styled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the father of lights : it cannot be unprop●r , that his children be styled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the children of light .

10. Next , the Word of God , that is a light too . Thy word is a light unto my feet , Psal. 119.105 . Psal. 119. So called from the effect : because when it goeth forth , it giveth light and understanding to the simple . The Law , — 130. which is but a darker part of that word , enlighteneth yet the eyes , — 198. Prov. 6.23 . 2 Pet. 1.19 . Psal. 19. Lex lux . The Prophecies , the darkest part of all , yet are not without some degree of lustre : they shine , saith S. Peter , though but as a candle in a dark place . But then the light of the Gospel , 2 Cor. 4.4 . that is a most glorious light , shining forth as the Sun when he is in his greatest strength at noon day in Summer .

11. Hence also ariseth ( as one light commonly begetteth another , ) a third light : the light of grace and saving knowledge , wrought in the hearts of men by the holy word of God , ( set on by his holy Spirit withal , accompanying it . ) God , who bringeth light out of darkness , hath shined in your hearts , 2 Cor. 4.6 . to give the light of the knowledge of the glory of God in the face of Iesus Christ . 2 Cor. 4.

12. And where the light of grace is , there is another light also fourthly , that alwayes attendeth thereupon , the light of comfort . For Grace and Comfort are Twins : the blessed inseparable effects of one and the same blessed Spirit . Lux orta est justo : there is sprung up , ( or as some translate it ; Psal. 97.11 . there is sowen ) a light for the righteous , and joyful gladness for such as be true hearted , Psal. 97. The true heart , that is the light heart indeed . Light in both significations : light , without darkness ; and light without sadness or heaviness .

13. There is yet remaining a fifth light ; the light of Glory . Darkness is an embleme of horrour . We have not a fitter similitude , whereby to express the miseries of the hell within us , ( that of an evil conscience , ) or of the hell without us ( that of eternal torments ) then by inner and outer darkness . But light is a most glorious creature : then which , none fitter to express to our capacities , either the infinite incomprehensible glory and majesty of God , ( He clotheth himself with light as with a garment ; Psal. 104.2 . 1 Tim. 6.16 . and dwelleth in the light that no man can approach unto ; ) or that endless glory and happiness which the holy Angels do now , and all the Saints in their due time shall enjoy , in heaven , Col. 1.12 . ( — Who hath made us meet to be partakers of the inheritance of the Saints in light . Col. 1.

14. In these respects , he that hath the honour to be styled a Christian in any degree , hath also a title so far forth to be styled a childe of light . Whether it be by the outward profession of the Christian faith only : or by the inward sanctification of the Spirit also . Those are nomine tenùs Christiani , Christians but in name and shew ; equivocal Christians : these only are Christians indeed and in truth . Of these is made up the Church of Gods elect , otherwise called the invisible Church of Christ , and not unfitly ; because the persons appertaining to that Church as members thereof , are not distinguishable from others by any outward infallible character visible to us , but by such secret & inward impresses as come not within the cognisance of any creature , nor can be known by any creature otherwise then conjecturally only , without special revelation from God . The foundation of God standeth firm , having this seal , ( Dominus novit , ) The Lord knoweth who are his . Should we take these here meant ; the opposition between the children of this world , 2 Tim. 2.19 . and the children of light , would be most perfect . Those who remain in the state of depraved nature , and so under the dominion of Sin and Satan , being the children of this world in the strictest notion : and those whom God hath called out of darkness into his marvellous light ; that is , brought out of the state of nature into the state of grace , and translated into the kingdom of his Son Iesus Christ , being the children of light in the stricter notion also .

15. But forasmuch as we , who cannot look beyond the outside , are no competent judges of such matters : it will best become us to make use of that judgment , which alone God hath allowed us ; I mean , that of Charity . And then it will be no hard business for us to pronounce determinately , ( applying the sentence even to particular persons ) who are to be esteemed the children of light . Even all those , that by outwardly professing the name and faith of Christ , are within the pale of the visible Church of Christ . The holy Apostle so pronounceth of them all , 1 Thess. 5. Ye are all the children of the light , 1 Thess. 5.5 . Eph. 5.8 . and of the day , And Eph. 5. Ye were sometimes darkness , but now are light in the Lord . our very baptism entitleth us hereunto , which is the sacrament of our initiation : whereby we put on Christ , Gal. 3.27 . and are made members of Christ and children of God . Whence it is , that in the Greek Fathers Baptism is usually called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is an enlightning ; and persons newly baptised 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( an office in the Greek Church ) to whom it belonged to hear the confessions of the Catechumeni , and after they were approved to present them to baptism : with many other phrases and expressions borrowed from the same metaphor of light , and applied in like manner to Baptism .

16. Now to bring all this long , ( and , as I fear , tedious ) discourse home to the Text : the question here resolved seemeth , in the right stating thereof , to come to this issue : whether natural and worldly men , in the managery of their worldly affairs to the best temporal advantage ; or they that profess themselves Christians , in the business of their souls , and pursuit of everlasting salvation ; do proceed the more rationally and prudentially in their several wayes , towards the attainment of their several ends ? How the question is resolved , we shall consider by and by . In the mean time , from this very consideration alone , that the children of light , and the children of this world stand in mutual opposition one to the other , we may learn something that may be of use to us . We would all be thought , ( what I hope most of us are , ) not nomine tenùs only , by outward profession , and at large , but in very deed and truth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , good Christians , and children of light in the stricter and nobler notion . Yet were it but the other only ; our very baptism and profession of Christianity would oblige us to a holy walking , sutable to our holy calling and profession , and to the solemn vow we took upon us at our baptism . It were a base , yea a very absurd thing for us , to jumble and confound , what we finde here not only distinguished from , but even opposed against the one the other . Children of God and of the Church by profession : and yet children of Satan and of the world in our conversation ? Children of light , and yet hold fellowship with , Eph. 5.11 . 2 Cor. 6.14 . and take delight in , the unfruitful works of darkness ? Quae communio ? saith S. Paul . It astonisht him , that any man could think to bring things so contrary , as Light and Darkness , to any good accord , or but tolerable compliance . When we were the children of this world ( and such we were as soon as we were born into the world : ) by taking Christendome upon us at our Baptism , we did ipso facto renounce the world , with all the sinfull pomps and vanities thereof , and profess our selves children of the God of light . If now being made the children of God and of the light , we shall again cast back a longing eye after the world , as Lots wife did after Sodom ; or Demas-like embrace this present world , Gen. 9.26 . 2 Tim. 4.10 . clasping our hearts and affections about it : how do we not ipso facto renounce our very Christendom , with all the blessed comforts and benefits thereof ; return with the dog to lick up our old vomit , and reduce our selves to that our former wretched condition of darkness , from which we had so happily escaped . 2 Pet. . 2.22 . Can any of us be so silly as to think the father of lights will own him for his childe , and reserve for him an inheritance in light ; who flyeth out from under his wing , and quite forsaketh him to run after the Prince of darkness ? The Apostles motion seemeth very reasonable Eph. 5. that , whereas whilest we were darkness , we walked as children of darkness , now we are become light in the Lord , Eph. 5.8 . we should walk as children of the light . The children of the world perfectly hate the light : why should not the children of light as perfectly scorn the world ? we have not so much spirit in us , as we should have , if we do not ; nor so much wisdom neither , as we should have , if we do not ; no , nor so much wisdom , as they have neither , if we do not : and even hereby justifie our Saviours doom in the comparison , and yield , The children of this world wiser in their generations then we are . Which is the next Point .

17. The justice of the sentence cannot be questioned , where the Iudge that giveth it is beyond exception . Here he is so : so wise that he cannot be deceived ; so good , that he will not deceive . Mistaken he cannot be , ( through ignorance , or misinformation ) in whom are hidden all the treasures of wisdome and knowledg . If Solomon were able in a very intricate case to judge between the two mothers : Col. 2.3 . shall not a greater then Solomon be able in a case of less difficulty , to give a clear judgment between these two sorts of children ? Nor was there any such correspondence between our blessed Saviour ( the judge that pronounceth sentence in the Text ) and the world ; that we should suspect him at all inclinable to favour that side . The world hated him : and a great part of the business he came about , was to condemn the world . If it could have stood with the integrity of so righteous a Iudge , to have favoured either side : he that pronounced of himself Ego sum lux , I am the light ; Joh. 8.12 . would sure have leaned rather towards his own side , then towards the contrary party , and so have pronounced sentence for the children of light ; and not against them . And that he should be awed with fear ( as Iudges too often are ) to transgress in judgement ; there is of all other the least fear of that : since he hath not only vanquished the world in his own person ( Ego vici mundum , John 16.33 . John 16. ) but hath also enabled the meanest person that belongeth to him and believeth in him , to do so too , [ This is the victory that overcometh the world , 1 John 5.4 . even your faith , 1 John 5. ]

18. It was not then either ignorance , or favour , or fear , or any thing else imaginable , other then the truth and evidence of the thing it self , that could induce him to give sentence on that side . Of the truth whereof , every dayes experience ministreth proof enough . For do we not see daily , how worldly men in temporal matters , shew their wisdom , infinitely beyond what Christians usually do in spiritual things , very many wayes : handling their affairs , such as they are , for the compassing of their own ends , such as they are , ( to omit other particulars ) with greater sagacity , greater industry , greater cunning , greater unity ( ordinarily ) then these do . Which particulars when we shall have a little considered for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to shew the truth of the observation , and that so it is : we shall for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , enquire into the reasons , thereof , and how it cometh to be so .

19. First , they are very sagacious and provident , to forethink what they have to do , and to forecast how it may be done : very wary and circumspect in their projects and contrivances , to weigh all probable , and ( as far as is possible ) all possible inconveniencies , or whatsoever might impede or obstruct their designes , and to provide remedies there-against . All Histories afford us strange examples in their several kindes , of voluptuous beasts , who for the satisfying of their raging lusts ; of ambitious spirits , who for the grasping of a vast and unjust power ; of malicious and cruel men , who to glut themselves with blood and revenge , have adventured upon very desperate and almost impossible attempts : and yet by the strength of their wits have so laid the scene beforehand , and so carried on the designe all along ; that they have very many times either wholly accomplished what they intended , or brought their conceptions so near to the birth , that nothing but a visible hand of an over-ruling providence from above , could render them abortive . But omitting these ( because I have yet much to go through ) I chuse rather to instance in the worldling , of the lowest sphere indeed , but best known by the name of a worldling ; I mean the covetous wretch . It were almost a wonder to consider , but that by common experience we finde it so , that a man otherwise of very mean parts and breeding , of so thick a nostril that he can hardly be brought by any discourse to be sensible of any thing that favoureth of religion , reason , or ingenuity , should yet be so quick-sented where there is a likelyhood of gain towards , to smell it as speedily , and at as great a distance , as a Vulture doth a piece of carrion . Strange to see , what strange fetches and devices he can have ( the eagerness of his desires after the world sharpning his wits , and quickning his invention ) to hook in a good bargain : to enveigle and entangle his necessitous neighbour , by some seeming kindness towards him in supplying his present needs , till he have got a hanck over his estate : to watch the opportunities for the taking up and putting off commodities to the most advantage , to trench so neer upon the laws , by engrossings , enhaunsings , extortions , depopulations , and I know not how many other frauds and oppressions , and yet to keep himself so out of reach , that the law cannot take hold of him .

20. Secondly , the children of this world , as they are very provident and subtile in forecasting ; so are they very industrious and diligent in pursuing what they have designed . Wicked men are therefore in the Scriptures usually called Operarii iniquitatis , Workers of iniquity : because they do hoc agere , make it their work , and their business , and follow it as their trade , a a Horat. 1. Epist. 2. Vt jugulent homines , surgunt de nocte — Whilest honest men lay them down in peace , and take their rest , suspecting no harm because they mean none : theeves and robbers are up and abroad , spreading their nets for the prey , and watching to do mischievously . John 18.3 . Matth. 26.47 . — 38 , &c. They that were against Christ were stirring in the dead time of the night , and marched with swords and staves to apprehend him : when they that were about him , though bidden and chidden too , could not hold from sleeping two or three hours before . b b Alaerius curru●t ad mortem , quàm nos ad vitam Bernard . Matth. 7.13 . Martyres Diaboli : How slack we are to do God any service , how backward to suffer any thing for him ! and how they on the other side can bestir them to serve the Devil , and be content to suffer a kinde of martyrdom in his service . The way sure is broad enough , and easie enough that leadeth to destruction : yet so much pains is there taken to finde it , that I verily believe half the pains many a man taketh to go to Hell , if it had been well bestowed , would have brought him to Heaven .

21. Thirdly , the children of this world are marvellous cunning and close , to carry things fair in outward shew , so far as to hold up their credit with the abused multitude , and to give a colour to the cause they manage , be it never so bad . Partly , by aspersing those that are otherwise minded then themselves are , and dare not partake with them in their sins , in what reproachful manner they please : wresting their most innocent speeches and actions to an evil construction ; and taking up any slanders or accusations against them , whether true or false they matter not , so they can but thereby render them odious to the world . Partly by their hypocrisie , stealing away the hearts of well-meaning people from those to whom they owe honour or subjection , and gaining reputation to themselves and their own party 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as it is Rom. 16. ) with faire speeches and specious pretences ; Rom. 16.18 . the glory of God , the asserting of liberty , the propagation of the Gospel , the reformation of abuses , Mark 12.40 . and the like . Right Pharisees : by their long-winded prayers , winding themselves into the opinions of some , and estates of others . The main of their care is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gal. 6.12 . to set the fairest side forward ; to enoile a rotten post with a glistering varnish ; and to make bright the outside of the vessell , Matth. 23.25 . whatsoever nastiness there remaineth within . Thus the grand rebel Absolon , by discrediting his fathers government , 2 Sam. 15.3 . — ● . pretending to a great zeal of justice , and making shews and promises of great matters to be done by way of reformation therein , if the supreme power were setled upon him : did by little and little ingratiate himself with the people ( ever easily cheated into rebellion by such smooth pretences ; ) insensibly loosen them from the conscience of their bounden allegiance , and having gotten together a strong party engaged them in a most unjust and unnatural war , against his own father , and their undoubted Soveraign .

22. Lastly , the children of this world , the better to effectuate what they have resolved upon , are at a marvelous great unity among themselves . They hold all together , and keep themselves close . Psal. 56. Psal. 56.6 . Job . 41.15 . — 17. They stick together like burs : close as the scales of Leviathan . And although they be not alwayes all of one piece , but have their several aims , and act upon different particular principles : yet Satan well knowing that if his kingdom should be too much divided it could not stand , Luk. 11.18 . maketh a shift to patch them up so , as to make them a a Conciliant inter se inimicissimas amicitias . Bern. serm. 24. Luk. 23.12 . Mat. 16.1 . Act. 17.18 . hang together to serve his turn , and to do mischief . Herod and Pilate , at some odds before , must now be made friends : Pharisees and Sadduces , sectaries of contrary opinions , and notoriously factious either against other , will yet conspire to tempt Christ . The Epicurians and the Stoicks , two sects of Philosophers of all other the most extremely distant and opposite in their Tenents and Doctrines ; came with their joynt forces at Athens to encounter Paul , and discountenance Christianity . And to molest and make havock of the people of God ; the tabernacles of the Edomites and Ismaelites , the Moabites and the Agarenes , Gebal , and Ammon and Amalek ; Psal. 83.5 — 8. with the rest of them ( a Cento , & a rhapsody , of uncircumcised nations ) could lay their heads together with one consent , and combine themselves in confederacies and associations Psal. 83. Faciunt unitatem contra unitatem , To destroy the happy unity that should be among brethren , they that were strangers and enemies to one another before , grow to an unhappy cursed unity among themselves .

23. Thus , whilest Christian men , who profess themselves children of light , by their improvidence , sloth , simplicity , and dis-union , too often suffer themselves to be surprised by every weak assault , and so to become a prey both to their spiritual and temporal enemies : the children of this world the while , by their subtilty , industry , hypocrisie , and unity , do shew themselves so much beyond the other in all points of wisdom and prudence in their way : that we cannot but subscribe to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the truth of the sentence here pronounced by our Saviour ; that certainly the children of this world are wiser ( in their generations ) then the children of light .

24. But then for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; if we be not satisfied how it should come to pass , that they are judged the wiser . For that , First , they have a very able Tutour to direct them ; Rev. 12.9 . the Old Serpent . Wisdom belongeth to the Serpent by kinde ; Gen. 3.1 . he hath it by nature . ( Be ye wise as Serpents . ) And that wisdom , Mat 10.16 . improved by the experience of some thousands of years , must needs increase , and rise to a great proportion . Now this Old subtil serpent infuseth into the children of this world , ( who are in very deed his own children also , semen serpentis , the seed of the serpent ) some of his own spirit . Gen. 3.15 . ( is not that it think you , which in 1 Cor. 2. is called Spiritus mundi , 1 Cor. 2.12 . the spirit of the world , and is there opposed to the spirit of God ? ) I mean , some of his own serpentine wisdom . Not that wisdom which is from above ; ( that is from another alloy , and is the only true wisdom indeed : ) but that which is from beneath , which S. Iames affirmeth to be earthly , sensual , divelish . From this infusion it is , Jam. 3.15 . that they do patrissare so right : having his example withall to instruct them in all the Premises . Their providence in forecasting to doe mischief , they learn from him : he hath his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his devises and his methods , his sundry subtil artifices , 2 Cor. 2.11 . Eph. 6.11 . 2 Cor. 11.3 . in ordering his temptations with the most advantage to ensnare us . Their unwearied diligence from him : who never resteth compassing the earth , and going to and fro in it , as a hungry lyon hunting after prey . Their double cunning , Job 1.7 . 1 Pet. 5.8 . both in slaundering others , and disguising themselves ; from him : who is such a malicious accuser of others , to make them seem worse then they are , that he hath his very name from it , Rev. 12.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which in the primary signification of the word is no more then an accuser ; ) and withall such a perfect dissembler , that to make himself seem better then he is , 2 Cor. 11.14 . he can ( if need be ) transforme himself into an Angel of light . Their unanimous accord , from him : who though he have so many legions of cursed Angels under him , yet keepeth them together all at such unity among themselves , that they never divide into factions and parties . By this infusion ( to give you one instance ) he taught Iudas to be so much wiser ( as the world accounteth wisdom , and according to the notion wherein we now speak of it , ) then his fellow-Apostles : that whereas they rather lost by their master then gained , having left all to follow him , Mark 10.28 . who had not so much as a house of his own wherein to harbour them ; he plaied his game so well , that he made benefit of him . He first got the keeping of the bag , and out of that he got what he could by pilfering and playing the thief : John 12.6 . but because his gettings there could not amount to much , his Masters store being not great , he thought he were as good make a handsom bargain once for all , to bring him in a pretty lump together , and so sold his Master outright for present money . Silly fellows , the eleven : this Puny , you see , out-witted them all . But let him not impute it wholly to himself , or his own Mother-wit : that it may appear to whom he was beholding for it , the story saith , the Devil put it into the heart of Iudas to betray his Master . John 13.2 . And the infusion of that spirit of Satan was so strong in him , that it did after a sort transform him into the same image : in so much as he called by his name , ( Have not I chosen you twelve , and one of you is a Devil ? ) Let all Iudas-like traytors know ( lest they be too proud , John 6.70 . and sacrifice to their own-wits ) to whom they owe their wisdom .

25. But perhaps you will say , this consideration can weigh but little . For as Satan by his spirit infuseth wisdom into the children of this world ; so God by his spirit infuseth wisdom into the children of light : and then , since the spirit of God is stronger then the spirit of Satan , it should rather follow on the contrary , that the wisdom of the children of light should exceed the wisdom of the children of this world . The fullest answer hereunto would depend upon the prosecution of the next point , ( the limitation ) which I shall have occasion to speak something unto anon : to wit , that the wisdom of the children of this world , being but of a very base metal in comparison , though it be more in bulk , is yet far lesse in value ; as a little Diamond may be more worth then a whole quarry of ragge .

26. But I answer rather , which is sufficient for the present , because it leadeth us also to a second reason of the difference : That the spirit of God in the children of light doth not act ad ultimum sui posse , according to the utmost of his Almighty power ; but according to the condition of the subject in whom he worketh ( leaving him , as a rational creature , to the freedom of his will ; and as a childe of Adam , obnoxious to the carnal motions of original concupiscence ) and after the good pleasure of his own will withall . When Satan therefore infuseth of his spirit into a man , he hath this advantage , that he hath all the wisdom of the flesh to joyn with him readily , and to assist him , without any thing within to make opposition there-against , and to counter-work the working of that spirit , that it should not take effect : and so the work , meeting with some help and no resistance , is soon done . Facilis descensus : as a ston● , when it is set a going , tumbleth down the hill apace ; or as a Boat that ( having winde and tide with it ) runneth glib and merrily down the stream . But when God infuseth his spirit into a man , though that spirit ( once entred ) maketh him partly willing : yet is there in every childe of Adam , so long as he liveth here , another inward principle still , which the Scriptures use to call by the name of flesh , which lusteth against the good spirit of God , and opposeth it , Gal 5.17 . and much weakneth the working of it . From whence it cometh to pass that the spirit of God worketh so slowly , and so imperfectly in us : like a ship adverso flumine ; much ado to tug it along against the current ; or the stone which made Sisyphus a a Saxum sudat ve● sando , nec proficit hilum . sweat to roll up the hill , although it tumbled down again alwayes of it self .

27. Thirdly , since it is natural to most men ( out of self-love ) to make their b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazianz. Orat. 3. own dispositions and thoughts , the measure whereby to judge of other mens : hence it cometh to passe , that honest plain-dealing men , are not very apt , unless they see apparant reason for it , to c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Id. Orat. 21. suspect ill of others . Because they mean well themselves , they are inclinable to believe that all other men do so too . But men that have little truth or honesty themselves , think all men to have as little : and so are full of fears and jealousies , and suspicious of every body . d d Terent. Andr. ( Mala mens , malus animus . ) Now this maketh them stir up their own wits the more , and bestir themselves with the greater endeavours ; because they dare trust no body else : and so they become the more cautelous and circumspect , the more vigilant , industrious and active , in all their interprises , and worldly concernments : and consequently do the seldomer miscarry . Whereas on the contrary , those that e e — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nazianz. Orat . 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Id. Orat. 19. out of the simplicity of their own hearts suspect no double-dealing by others , are the more secure and credulous ; by so much less solicitous to prevent dangers and injuries , by how much less they fear them : and consequently are often deceived by those they did not mistrust . Which very thing ( the world being apt withal to judge well or ill of mens counsels by their events ) hath brought simplicity it self , though a most commendable vertue , under the reproach of folly , ( we call those simple fellows whom we count fools : ) and hath won to craft and dissimulation the reputation of wisdom .

28. Lastly , the consciousness of an ill cause , unable to support it self by the strength of its own goodness , driveth the worldling to seek to hold it up by his wit , industry , and such like other assistances : like a ruinous house , ready to drop down , if it be not shored up with props , or stayed with buttresses . You may observe it in Law-suits : the worser cause ever the better solicited . An honest man , that desireth but to keep his own , trusteth to the equity of his cause , hopeth that will carry when it cometh to hearing : and so he retaineth counsel , giveth them information and instructions in the case , getteth his witnesses ready , and then thinketh he needeth trouble himself no farther . But a crafty companion , that thinketh to put another beside his right , will not rest so content : but he will be dealing with the Iury , ( perhaps get one packt for his turne ) tampering with the witnesses , tempting the Iudge himself , ( it may be ) with a Letter , or a Bribe ; he will leave no stone unmoved , no likely means ( how indirect soever ) unattempted , to get the better of the day , and to cast his adversary . You may observe it likewise in Church-affairs . A regular Minister sitteth quietly at home , followeth his study , doth his duty in his own Cure , and teacheth his people truly and faithfully to do theirs ; keepeth himself within his own station , and medleth no further : But schismaticall spirits are more pragmaticall : they will not be contained within their own circle , but must be flying out ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they must have an Oar in every Boat ; offering ( yea thrusting ) themselves into every Pulpit , 1 Pet. 4 15. before they be sent for ; running from town to town , from house to house , that they may scatter the seeds of sedition , and superstition , at every table , and in every corner . And all this ( so wise are they in their generation ) to serve their own belly , Rom. 16.18 . and to make a prey of their poor seduced proselytes : for by this means the people fall unto them , and thereout suck they no small advantage . You may observe it also in most other things : but these instances may suffice .

29. The point thus proved and cleared , that the children of this world are wiser then the children of light : that we may make some use of it briefly , First , let me say with St Peter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Pet. 4.12 . Marvel not my brethren , when you see an evil cause prosper ( it may be for a long time together , ) and the better side go down , as if some strange thing had happened unto you , and such as never had been heard in the word before : neither be troubled or scandalized at it . Fret not thy self ( saith David ) at him whose way doth prosper , Psal. 37.7 . against the man , that doth after evil counsels . If you would but well consider how solicitous , how industrious , how smooth and cunning , how unanimous they are on the one side ; how far short they on the other side are in all these and all other like advantagious respects : you would soon finde , that in the saddest events that ever your eyes beheld , there is no matter of wonderment at all . Yea , did not the powerful hand of Gods over-ruling providence sometimes interpose , giving the enemy now and then a sudden stop , when they are in their full cariere , in the height of their pride and jollity ; and making good his promises to his poor distressed Church , by sending unexpected help and deliverance , when they are brought very low both in their estates and hopes : we might rather wonder , that it is not even much worse with the people of God then it is ; and how they should be able at all to subsist , their enemies having all the advantages in the world against them .

30. Let not their successes therefore trouble us . Rather ( in the second place ) let their wisdome quicken us to a holy emulation . Not to imitate their wayes , nor to joyne with them in their wicked enterprises : God forbid ! no nor so much as to encourage them therein by any unworthy compliances . It was not the stewards injustice , but his wisdom , that his master commended him for , in the parable : and that our master in the application of the parable intended to commend to us for our imitation . His example should kindle a holy zeal in us , and an endeavour , to be as wise for spir●●uals , and in the business of our souls ; as he was , and as the children of this world usually are , for temporals , and in the affairs of the world . It is no shame at all for us , to learn wisdom of any whomsoever . 1. Of a poor irrational contemptible Creature . [ Vade ad formicam . Prov. 6.6 . Goe to the pismire , O sluggard , and learn her wayes ; learn wisdom of her . 2. Of an Enemy : Books have been written by Moralists , a a Plutarch . Ipsa nos excitet hostium malicia pervigil . Bernard . serm. 108. de utilitate ab inimicis capienda . We curse our Enemies many times unchristianly : whereas did we seriously consider , how much we are beholding to them , for the greatest part of that wisdom and circumspection we shew in the managery of our affairs ; we would not only bless them ( as we are in Christian charity bound ) but heartily bless God for them also by way of gratitude for the great benefit we reap by them . 3. Yea , of the Devil himself . Watch , saith St Peter ; 1 Pet. 5.8 . for your adversary the Devil goeth about &c. as if he should say , He watcheth for your destruction ; watch you therefore , for your own security and preservation . Thus may we from the worldlings wisdom learn something that may be of use to us ; and that in each of the fore-mentioned particulars .

31. From their Sagacity ; learn , to forecast how to please God ; to fore-arme our selves against all assaults and wiles of Satan ; to fore-think , and to be in some measure provided before hand of needful and proper expedients , for any exigent or cross accident , that may probably befall us . 2. From their Industry ; learn , not to be slothful in doing service , nor to slack the time of our repentance and turning to God ; Rom. 12.11 . to run with constancy and courage to the race that is set before us ; to think no pains , Heb. 12.1 . Phil. 2.12 . no travail too much , that may bring us to heaven ; to work out our salvation to the uttermost with fear and trembling . 3. From their Hypocrisie and outward seeming Holiness : learn , 1 Pet. 2.12 . to have our conversations honest towards them that are without , not giving the least scandal in any thing that may bring reproach upon the Gospel ; to shun the very appearances of evil ; and having first cleansed the inside well , 1 Thess. 5.22 . to keep the outside handsome too : that by our piety , devotion , meekness , patience , obedience , justice , charity , humility , and all holy graces , we may not only stop up the mouth of the adversary from speaking evil of us , but may also win glory to God , and honour and reputation to our Christian profession thereby . 4. From their Unity ; learn , to follow the truth in love : to lay aside vain janglings , and opposition of science falsely so called ; Eph. 4.15 . 1 Tim. 6.20 . to make up the breaches that are in the Church of Christ , by moderating and reconciling differences , rather then to widen them by multiplying controversies , and maintaining hot disputes ; Rom. 14.19 . to follow the things that make for peace , and whereby we may edify one another . Thus doing , we may gather grapes of thorns ; make oyl of Scorpions ; extract all the medicinal vertue out of the Serpent , and yet leave all the poisonous and malignant quality behinde .

32. Emulate them then we may : may we ought . It is the very main scope of the parable , to provoke us to that . But sure envie them we must not ; indeed we need not : if we will but take the Limitation along with us , which now only remaineth to be considered : and that ( the time so requiring ) very briefly . How much wiser so ever these worldly-wise men seem to be , or indeed are ( as we have now heard ) it is but quadantenus , and in some few respects : Take them super totam materiam , and they are a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. 6. Ethic. 13. Neminem malum esse , nisi stultum eundem , non modò à sapientibus dicitur , sed vulgo quoque semper est creditum . Quint. 121. starke fools for all that . Very Naturals , if they have no Grace . The Limitation here in the Text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 terminus diminuens : and must be understood accordingly . The Children of this world are said to be wiser then the Children of light . But how wiser ? Not in genere ; simply , and absolutely , and in every respect wiser : but b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in genere suo : wiser in some respect , wiser in their kinde of wisdome , such as it is , ( in worldly things , and for c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 taken properly . worldly ends ; ) a very mean kinde of wisdom in comparison . For such kinde of limiting and diminuent terms , are for the most part destructive of that whereunto they are annexed ; and contain in them ( as we use to say ) oppositum in apposito . He that saith , a dead man , or a painted Lion , by saying more , saith less , then if he had said but a man , or a lion only , without those additions : it is all one upon the point , as if he said no man , no lion . For a dead man is not a man , neither is a painted lion a lion . So that our Saviour here pronouncing of the Children of this world that they are wiser , but thus limited , wiser in their generation ; implieth that otherwise , and save in that respect only , they are not wiser .

33. The truth is ; simply and absolutely considered , the child of light , if he be truly and really such , and not titular and by a naked profession only , whatsoever he is taken for , is clearly the wiser man . And he that is no more then worldly or carnally wise , is in very deed and in Gods estimation no better then a very fool . [ Where is the Wise ? Where is the Scribe ? Where is the disputer of this World ? hath not God made foolish the wisdom of the world ? 1 Cor. 1.20 . saith the Apostle . That interrogative form of speech is more emphatical , then the bare Categoricall had been : it signifieth as if it were so clear a truth , that no man could reasonably deny it . What Solomon saith in one place of the covetous rich man , and in another place of the sluggard , that he is wise in his own conceit ; Prov. 28.11 . — 26.16 . is true also of every vitious person in every other kinde . Their wisdom is a wisdom ; but in conceit , not in truth : and that but in their own conceit neither , and of some few others perhaps , that have their judgments corrupted with the same lusts , wherewith theirs also are . Chrysippus non dicet idem — Solomon sure had not that conceipt of their wisdom , ( and Solomon knew what belonged to wisdom , as well as another man : ) who putteth the fool upon the sinner , I need not tell you , ( indeed I cannot tell you , ) how oft in his writings .

34. His judgment then is clear in the point : though it be a Paradox to the most , and therefore would have a little farther proof : for it is not enough barely to affirm paradoxes , but we must prove them too . First then , true saving wisdom is not to be learned but from the word of God . ( A lege tuâ intellexi , By thy commandements have I gotten understanding , Psal. 119.104 . Psal. 119. ) it is that word , and that alone , that is able to make us wise unto salvation . 2 Tim. 3.15 . How then can they be truly wise , who regard not that word , but cast it behinde their backs , and despise it ? Jer. 8.9 . They have rejected the word of the Lord , and what wisdom is in them ? saith Ieremy . Again , The fear of the Lord is the beginning of wisdome ; and a good understanding have they that do thereafter , Psal. 111. Psal. 111.10 . How then can we allow them to passe for wise men , and good understanding men , that have no fear of God before their eyes , — 36.1 . that have no minde nor heart to do thereafter , that will not be learned nor understand , — 82.5 . but are resolvedly bent to walk on still in darkness , and wilfully shut their eyes that they may not see the light ?

35. Since every man is desirous to have some reputation of wisdom , and accounteth it the greatest scorn and reproach in the world to be called , or made , a fool : it would be very well worth the labour ( but that it would require , as it well deserveth , a great deal more labour and time , then we dare now take ) to illustrate and enlarge this point : which , though it seem a very paradoxe ( as was now said ) to the most , is yet a most certain and demonstrable truth ; That godliness is the best wisdom , and that there is no fool to the sinner . I shall but barely give you some of the heads of proof ; and referr the enlargement to each mans private meditation . He that first is all for the present ; and never considereth what mischiefs or inconveniences will follow thereupon afterwards ; that secondly , when both are permitted to his choise , hath not the wit to prefer that which is eminently better , but chuseth that which is extremely worse ; that thirdly proposeth to himself base and unworthy ends ; that fourthly , for the attaining even of those poor ends , maketh choise of such means , as are neither proper not probable thereunto ; that fifthly , goeth on in bold enterprises with great confidence of success , upon very slender grounds of assurance ; and that lastly , where his own wit will not serve him , refuseth to be advised by those that are wiser then himself , what he wanteth in wit making it upon in will : no wise man I think can take a person of this character for any other then a fool . And every worldly or ungodly man is all this , and more : and every godly man , the contrary . Let not the worldly-wise man therefore glory in his wisdom : that it turn not to his greater shame , when his folly shall be discovered to all the world . Let no man deceive himself , 1 Cor. 3.18 . saith S. Paul : but if any man among you seem to be wise in this world , let him become a fool , that he may be wise . That is ; let him lay aside all vain conceit of his own wisdom , and learn to account that seeming wisdom of the world , to be ( as indeed it is , ) no better then folly : that so he may finde that true wisdom which is of God . The God of light and of wisdom so enlighten our understandings with the saving knowledge of his truth , and so enflame our hearts with a holy love and fear of his Name , that we may be wise unto salvation : and so assist us with the grace of his holy spirit , that the light of our good works and holy conversation may so shine forth both before God and men in the mean time , that in the end by his mercy who is the Father of lights , we may be made partakers of the inheritance of the Saints in the light of everlasting life and glory : and that for the merits sake of Iesus Christ his only Son our Lord . To whom , &c.

AD AULAM. Sermon XVI Newport , in the Isle of Wight . Decemb. Heb. 12.3 .

— Consider him that endured such contradiction of sinners against himself : that ye be not wearied and faint in your mindes .

1. THere is scarce any other provocation to the performance of any duty so prevalent with men , as are a a — aculeos subdunt exempla nobilia . Senec. de tranquil . cap. 1 the examples of such as have performed the same before them with glory and success . Because , besides that the same stirreth up in them an emulation of their glory , and cheereth them on with hopes of like success : it also clean taketh off that , which is the common excuse of sloth and neglect of duty , the pretension of Impossibility . The Apostle therefore , being to confirm the mindes of these Hebrews with constancy and patience in their Christian course , against all discouragements whatsoever ; setteth before them ( in the whole former Chapter ) a multitude of examples of the famous worthies of former times : who by the strength of their faith had both done and suffered great things with admirable patience and constancy , to their immortal honour upon earth , and eternal happiness in heaven . To the end , that compassed with such a cloud of witnesses , they might think it a shame for them to hang back , and not to dare ( especially having withal so rich a crown , laid ready at the goal for them , to invite them thereunto , ) to run with all possible cheerfulness that race , which they had seen so many so happily to have run before them , vers. 1. of this Chapter .

2. Yet this great cloud of examples they were but to look through ( as the Medium ) at another and higher example ; that of the bright Sun of righteousness himself , Iesus Christ : whom they are to look upon , as the proper object , to terminate their thoughts ; and whereon finally to fix their meditations . Looking unto Iesus , &c. vers. 2. Which example , recommended to them first from the compleatness of the person , ( who is at both ends of the race , the Alpha and the Omega ; the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 too ; he that giveth the law at the start , and he that giveth the prize at the goal ; the author and the finisher of our faith , ) is there also further amplified . First , from the things he suffered . Such , as then which none more grievous to flesh and blood ; Torture , and Ignominy : the Crosse , and the Shame . Secondly , from the manner of his suffering . Not patiently only , enduring ; but stoutly too , Despising them : He endured the crosse and despised the shame . Thirdly , from the issue and consequents of his sufferings , which were in lieu of the pain , Ioy ; Of the shame , Glory . To intimate to these Hebrews , that as it behoved Christ , Luke 24.26 . 2 Tim. 2.13 . first to suffer , and then after to enter into his glory : So , if they desire to come to the same end he did , and to reign with him ; they must resolve to take the same way he did , and to suffer with him .

3. Having used so strong a motive , and pressed it so high ; you would think the Apostle needed not ( as to this particular , ) to say any more . But for all this he cannot yet manum de tabulâ : he insisteth still , and in this verse urgeth the due and frequent consideration of it , as a matter not only of great benefit , but of some kinde of necessity also . Considering the strong oppositions and contradictions , that a Christian man after he hath entred the lists is like to meet withal before he come to the goal ; all which he must encounter with and overcome , or else he loseth his labour and the prize : it is but needful he should muster up all his strength , summon and recollect all the arguments he can think of , that may put courage into him , and a resolution to go on undauntedly not-with-and not to faint . Against which fainting under the crosse , there being no other cordial of so powerful and present operation , towards the relieving of the drooping spirits of a weak Christian ; as is the meditation of Christ and his sufferings : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Therefore consider him , saith the Apostle , that endured such contradiction of sinners against himself , that ye be not wearied and faint in your mindes .

4. In which words , the Apostle , out of his great care of their souls health , dealeth with these Hebrews , as a faithful and skilful Physitian should do . He sheweth them the danger they are in , and the means how to prevent it . The danger , a spiritual 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fainting and weariness of soul under the crosse . The means of prevention , frequent and effectual meditation of the crosse of Christ . The parts then of the Text are two : ( answerable to those two main parts , whereunto the whole method of Physick are after a sort reducible ; ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the one whereof treateth of the disease , the other of the remedy . We begin with the former , the disease : the former I mean , in the nature of the things , ( though not so in the placing of the words ; ) and so first to be handled , in these words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That ye be not wearied and faint in your mindes . The full importance whereof we shall the better understand , by the explication of these four things . 1. The Malady ; 2. The inward Cause thereof ; 3. The Part affected ; and 4. The Subject , Person , or Patient .

5. For the Malady , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that 's Weariness , as we translate it . There is no burden , but a man would be willing to be eased of it , if he might : and all afflictions are burdens . But such a degree of Weariness , as implyeth no more then the bare desire of rest and ease , falleth short of the notion of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It importeth such an extream lassitude , as bereaveth a man of all his strength , putteth him beyond his patience , and taketh him quite off his work . When he is so overcome with the pressure of the burden that lieth sad upon him , that he doth succumbere oneri , is not able to bear it any longer , but would be rid of it , if he could , at any rate : that 's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Or when he is so enfeebled by sickness , that he cannot in any wise brook to do the offices of his vocation as formerly he hath done , nor is able to stir out of his bed at all , nor well able to stir himself in it : that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 too . The word is by S. Iames applyed to the state of a sick person , brought very low , James 5.15 . and in some extremity of sickness , under small hope of recovery . The prayer of Faith , when other remedies fail , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , shall save the sick , saith he there .

6. So that the danger here feared by the Apostle was , lest these Hebrews meeting with such terrible difficulties , as Lions in the way , ( not such Lions , as Solomons sluggard only fancieth to himself without cause , Prov. 26.13 . or perhaps but pretendeth to excuse his sloth thereby ; Bug-bears indeed rather then Lions ; but very Lions indeed , strong temptations , and lasting afflictions and persecutions : ) lest I say meeting with such affronts and encounters in their Christian race , they should be quite beaten out of the field , ere they came to the end of their course . Lest being terrified by their adversaries , they should not be able to hold out in their holy profession to the end ; nor to maintain faith and a good conscience with that courage , constancy , and perseverance they ought : but lose the goal and the crown , for want of finishing the course , they had so happily begun .

7. But then Secondly it may be demanded ; Of this malady what might be the true Cause ? ( The inward Cause I mean : for what is the outward Cause , is apparent enough ; to wit , the Cross. ) or whence should this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this spiritual weariness proceed ? That is answered in the Text too , in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ( The translations express it most what by faintness of minde : ) The same word being again used a little after at ver. 5. and there also translated after the same manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , My son , despise not thou the chastening of the Lord : neither faint , when thou art corrected of him . The word properly importeth the loosening , slackening , or dissolving of something that before was well knit together , fast and strong . The strength and firmness of a body , whether natural or artificial , consisteth much in the union of the parts , well a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eph. 4.16 . compacted and knit together , and all the joynts strung fast one to another . By the slackning , loosening , or disjoynting whereof , the body on the other side , commeth to be as much weakned . A house , ship , wagon , plough , or other artificial body , be the materials never so strong : yet if it be loose in the joynts , when it is put to any stress ( as we call it ) to any use where the strength of it is like to be tried , it will not endure it , but be ready to fall one piece from another .

8. Much of a mans strength , whereby he is enabled to travel and to work , lieth in his loynes and knees , and in his armes and hands . Whence it is that by an usual trope in most languages , and so in the Scriptures too , those parts are very often used ( Genua , and Lacerti &c. ) to signifie strength : and weakness on the contrary usually described by the luxation of those parts . The phrase is very frequent in Homer ; when one of the Grecian or Trojan Chieftains had given his adversary some deadly or desperate wound , that he was not able to stand but fell on the ground ; to express it thus , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as much as to say , So Ezek. 7.17 . Nahum . 2.10 . He loosened his knees . Even as it it said of Belshazzar Dan. 5. when he was sore affrighted with the hand-writing upon the wall ; that the joynts ( bindings or ligatures ) of his loines were loosed , and his knees smote one against another . So for the hands and arms ; we meet in the Scriptures often with such like phrases as these : that by such or such means ( as the occasion required , ) such or such mens hands were either strengthened , or weakned . So it is said of Isbosheth 2 Sam. 4. when he heard of the death of Abner , general of his army , his hands were weakned . See Ezek. 21.7 . The like we finde in many other places , as namely in Ier. 38.4 . where , in the Greek translation , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the same with this in the Text , is used . Not to seek farr , a little after in this very chapter , we have both the metaphors together in one verse [ Wherefore lift up the hands that hang down , and strengthen the feeble knees , ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vers. 12. which is another compound word from the same Theme . As if he should say , Support the hands that hang loose , and have not strength enough to lift up themselves : and binde up the palsy knees , that are not well knit up in the joynts , and so are unable to bear up the body .

9. There is another Metaphor likewise , often used by David , and sometimes elsewhere : which , as it very well fitteth with the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so it serveth very well to express that feebleness or faintness of spirit , ( arising from fear and consternation of minde , when great troubles come upon us , ) whereof we now speak : namely , the melting of the heart , or soule .

10. In Psal. 107. They that go down to the sea in ships , when the stormy wind ariseth and lifteth up the waves , Psal. 107.26 . so as the vessel is tossed up and down , and the men reel to and fro , and stagger like drunkards , and are at their wits end : he saith of them , that their very soul melteth away because of the trouble . Psal. 119.28 . My soul melteth away for very heaviness : in another Psalm , speaking of himself , and his own troubles . In the 22. Psalm , he joyneth this and the other Metaphor both together ; I am powred out like water , Psal. 22.14 . and all my bones are out of joynt : my heart also in the midst of my body is even like melting wax . And so doth the Prophet Esay also : describing the great miseries and terrours that should be at the destruction of Babylon by the Medes and Persians , he saith , Esay 13.6 . So also Nahum 2.10 . that by reason thereof all hands shall be weakned , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 again in the Greek , ) and all hearts shall melt .

11. For even as wax , which while it is hard will abide hard pressing , and not yield or take impression , ) when it is chafed or melted hath no strength at all to make resistance : And as the Ice , when the waters are congealed in a hard frost , is of that firmness , that it will bear a loaden cart uncrakt ; but as soon as a warme thaw hath fretted and loosened it , dissolveth into water , and becometh one of the weakest things in the world , ( it is a common proverbe among us , As weak as water : ) so is the spirit of a man . So long as it standeth firmly knit to God by a stedfast faith , ( as David saith , O knit my heart unto thee , that I may fear thy name ! Psal. 86.11 . ) and true to it self , Horat. 2. Sat. 7. ( in seipso totus teres atque rotundus , ) by adhering to honest , vertuous , and religious principles : it is of impregnable strength against all outward attempts whatsoever . Horat. 3. Car. 3. Si fractus illabatur orbis : if the weight of all the calamities in the world should come rushing upon him at once , it would be able to bear up under them all , and stand unruined amidst all those ruines . Prov. 18.14 . The spirit of a man is of strength enough to sustain all his infirmities .

12. But if the strength that is in us be weakness ; oh how great is that weakness ? If our spirits within us , which should be as our life-guard to secure us against all attempts from without , be shattered and dis-joynted , through distrust in God ; or by entertaining fears and irresolutions so enfeebled , that it is not able to stand out when it is fiercely assaulted , but yieldeth the fort to Satan and his temptations : that is to say in plain terms , if when any persecution or tribulation ariseth , we be scandalized and fall away either from our Christian faith or duty , forsake our standing , and shrink from the rules of true Religion or a good conscience : this is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the weariness and faintness of minde spoken of in the Text.

13. We now see the Malady , both in the Nature , and in the Cause : both what it is , and whence it groweth . We are in the next place to consider the Part affected . That the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 discovereth : the Minde , or the Soul ; ( That ye be not wearied and faint in your mindes ; or souls . ) And this occasioneth another doubt : how it should be possible that worldly tribulations , which cannot reach beyond the outer-man , ( in his possessions , in his liberty , in his good name , in his bodily health or life , ) should have such an operation upon his nobler part the soul , as to cause a faintness there . Our Apostle speaketh of resisting unto blood in the next verse , as the highest suffering that can befal a man in this world . And our Saviour telleth his friends Luke 12. that when their enemies have killed their bodies , Luke 12.4 . ( and from suffering so much his very best friends , it seemeth , are not exempted ; ) they have then done their worst : they can proceed no farther ; they have no power at all over their souls .

14. It is most true : they have not . And happy it is for us , and one singular comfort to us , that they have not . Yet our own reason , and every dayes experience can teach us , that outward bodily afflictions , and tribulations , do ( by consequent , and by way of sympathy and consent , and by reason of union ; though not immediately and directly , ) work even upon the soul also . As we see the fancy quick and roaving , when the blood is enflamed with choler ; the memory and apprehension dull in a Lethargy : and other notable changes and effects in the faculties of the soul very easily discernable , upon any sudden change or distemper in the body . David often confesseth , that the troubles he met withal , went sometimes to the very heart and soul of him . [ The sorrows of my heart are enlarged . Psal. 25. — 94. — 55. — 42. In the multitude of the troubles ( or sorrows ) that I have in my heart . My heart is disquieted within me . Why art thou so vexed O my soul , and why art thou so disquieted within me ? &c. ] Take but that one , in Psal. 143. The enemy hath persecuted my soul — &c. Therefore is my spirit vexed within me , 143.2 , 3. and my heart within me is desolate .

15. For the Soul then ( or Minde ) to be affected with such things as happen to the body , is natural : and such affections , ( if not vitiated with excess , or other inordinacy ) blameless and without sin . But experience sheweth us farther ( too often , God knoweth , ) that persecutions , afflictions , and such other sad casualties as befall the body , ( nay , the very shadows thereof , the bare fears of such things and apprehensions of their approach , yea even many times when it is causeless , ) may produce worse effects in the soul ; and be the causes of such vitious weariness and faintness of minde , as the Apostle here forewarneth the Hebrews to beware of . Not to speak of the Lapsi , & Traditores , & others that we read of in former times ; and of whom there is such frequent mention in the ancient Councels , and in the writings of the Fathers of the first ages , and the Histories of the Church : How many have we seen even in our times ; who having seemed to stand fast in the profession of Truth , and in the performance of the offices of Vertue , and duties of Piety , Allegiance , and Iustice before tryal ; have yet when they have been hard put to it , ( ey , and sometimes not very hard neither , ) falling away , starting aside like a broken bow : and by flinching at the last , Psal. 78.57 . discovered themselves to have been but very weak Christians at the best , if not rather very deep hypocrites .

16. It will sufficiently answer the doubt , to tell you , That persecutions and all occurrences from without , are not the chief causes , ( nor indeed in true propriety of speech , any causes at all , ) but the occasions onely , of the souls fainting under them . Temptations they are I grant ; yet are they but temptations : and it is not the temptation , but the consenting to the temptation , that induceth guilt . If at any time any temptation , either on the one hand , or the other , prevail against us : S. Iames teacheth us where to lay the fault . Not upon God by any means : for God tempteth no man . James 1.13 , 14. No nor upon the Devil neither , ( let me adde that too ; it were a sin to bely the Devil in this ) for though he be a tempter , and that a busie one , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Tempter , yet that is the worst he can do ; he can but tempt us , he cannot compel us . Mat. 4.3 . When he hath plyed us with all his utmost strength , and tried us with all the engines and artifices he can devise : the will hath its natural liberty still , and it is at our choise whether we will yield or no. But every man when he is tempted , saith he , ( tempted cum effectu , that is his meaning ; so tempted as to be overcome by the temptation , ) is tempted of his own lust , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , drawen away and entised . Drawen away by injuries and affrightments from doing good : or entised by delights and allurements to do evil . It is with temptations on the left hand , ( for such are those of which we now speak ) even as it is with those on the right : yeeld not , and good enough . My son , saith Solomen , if sinners entise thee , consent not , Prov. 1. It may be said also proportionably , Prov. 1.10 . and by the same reason ; My son , if sinners affright thee , comply not . The common saying , if in any other , holdeth most true in the case of Temptations : No man taketh harme but from himself .

17. And verily in the particular we are now upon , of fainting under the cross : it is nothing but our own fears , and the falseness of a mis-giving heart , that betraieth us to the Tempter , and undoeth us . a a Epictet . enchir . cap. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — &c. as he said . It is not any reality in the things themselves so much that troubleth the minde , as our b b Opinio est , quae nos Cruciet . Senec. ad Marciam . cap. 19. Prov. 21.25 . Joh 14.27 . over-deep apprehensions of them . All passions of the minde , if immoderate , are perturbations , and may bring a snare : but none more or sooner then fear . The fear of man bringeth a snare , saith Solomon . And our Saviour , Let not your hearts be troubled , neither fear : as if fear were the greatest troubler of the heart . And truly so it is : No passion , ( not Love , no nor yet Anger it self , though great obstructers of Reason both , ) being so irrational , as Fear is . It maketh us many times do things quite otherwise then our own reason telleth us we should do . It is an excellent description , that a wise man hath given of it Wisdom 17. Fear , Wisd. 17.11 . saith he , is nothing else , but the betraying of the succours which reason offereth . He that letteth go his courage , forfeiteth his reason withall : and what good can you reasonably expect from an unreasonable man ?

18. Seest thou then a man faint-hearted ? Suspect him , ( I had almost said , Conclude him , ) false-hearted too . It is certainly a very hard thing , if at all possible , for a Coward to be an honest man : or a true friend either to God or man . He is at the best but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jam. 1.8 . a double-minded man : but God requireth simplicity and singleness of heart . He hath a good minde perhaps to be honest , and to serve God and the king , and to love his neighbour and his friend : and if he would hold him there , and be of that minde alwayes , all would be well . But his double-minde will not suffer him so to do . He hath a minde withall to sleep in a whole skin , and to save his estate , if he can , howsoever . And so he becometh 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fickle and unstable in his wayes ; turneth as the tide turneth : there is no relying upon him ; no trusting of him . Exod. 18.21 . Iethro well considered this , when he advised Moses to make choise of such for Magistrates , as he knew to be men of courage ; they that were otherwise , he knew could not discharge their duty as they ought , nor continue upright . And when our Saviour said to his Disciples Luke 12. I say unto you my friends , Luke 12.4 . Fear not them which kill the body : he doth more then intimate that such base worldly fear cannot well consist with the Lawes of true friendship .

19. I insist somewhat the more upon this point , because men are generally so apt to pretend , to their own failings in this kind , the outward force offered by others : supposing they have said enough , to excuse what they have done ; when they have said , they did it by compulsion . As if any man could be master of anothers will , or enforce a consent from him without his consent : which carrieth before it a manifest contradiction . Indeed if we suffer what we should not , without any our provocation ; that is not our fault , because it is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is a a Malum quod fit in nos , sive de nobis , non est imputandum nobis : caeterùm quod fit & à nobis , jam non sine culpâ est voluntatis . Bern. de grat . & lib. arb. not in our power to help it . But if we do what we should not , upon what inducement so ever we do it , we must bear the greatest part of the blame our selves : because it is our doing still .

20. For a man then , when he hath been frighted out of his conscience and his duty , and done amiss , to say , I was compelled to do it against my minde , I could neither will nor chuse , and the like : are , as the most common , so the most vain and frivolous excuses in the world . Not only false , but ridiculously false , and such as carry their confutation along with them : fig-leaves so thin , that any body may see through them . For tell me , thou that sayest thou wast compelled to do it b b Vel●e planè convincimur , quod non fieret si nollemus . Bern. Ibid. against thy minde : if thou hadst been minded to have withstood the pretended compulsion , and hadst continued in that minde ; whether such compulsion could have taken effect or no ? Thou that sayest , thou couldest neither will nor chuse : was it not left to the choise of thine own will , whether thou wouldest do that which was required , or suffer that which was threatned ? and didst not thou then , when thou mightest have chosen , if thou wouldest , to suffer the one ; rather chuse to do the other ? Qui mavult , vult . Sure it is the will evermore , that determineth the choise in every deliberation . It is manifestly absurd therefore , for any man to pretend that thing to have been done by him against his will ; which ( how hard soever the choise was , ) he yet chose to doe .

21. If these allegations would serve the turn , or that we had any good warrant to decline suffering evil by doing evil : those glorious Martyrs and Confessours , so much renowned through the Christian world for their patience and constancy in suffering persecution , and laying down their lives for the testimony of saith and a good conscience ; were a generation of very silly men . Who never had the wit to save their lives , when they might have done it with some little compliances with the times ; and if their consciences had smitten them for so doing , licked themselves whole again by pleading Compulsion .

22. Unless then we will condemn those blessed souls , whose memories we have hitherto honoured , not onely of extream folly ; but of foul self-murder too , in being prodigal of their lives to no purpose , and casting away themselves wilfully when they needed not : we must needs acknowledge , That there lyeth a necessity upon us , Matth. 16.24 . if we will be Christs disciples and friends , to deny our selves , our lusts , our interests , our fortunes , our liberties , our lives , or if there be any thing else that can be dearer to us : rather then for fear of any thing that can befal in any of these , consent to the least wilful violation of our bounden duty either to God or our Neighbour ; That no force or violence from without , no straits we can be driven into by any conjuncture of whatsoever circumstances , can make it either necessary for us to sin , or excusable in us to have sinned ; That we are bound by vertue of Christs both example and command , to take up any cross that it is his good pleasure to lay before us , and to bear it as long as he pleaseth , with patience , cheerfulness , & courage ; That if we grow weary of it , and faint in our mindes , so as to cast about how we may work our selves from under it by such means , as we have no clear warrant from him for : we must answer wholly for it our selves , and cannot justly charge it upon any other person or thing , then upon our own selves , and our own base cowardise . That for us .

23. To return now to these Hebrews : the Persons in the Text ; and the last of the four particulars proposed from that part of the Text. It may be demanded , with what reason the Apostle could entertain the least suspition of such mens shrinking and fainting under the Cross : who had already given such good proof of their constancy and courage , in some former , and those no small conflicts neither ? Nay , of whose Christian patience and magnanimity himself had given a very ample testimony a little before in this very Epistle : Heb. 10.32 . — 4. how they had endured a great fight of afflictions , and had been made a gazing-stock both by reproaches and afflictions , suffered the spoiling of their goods ; and not onely suffered it , ( patience perforce , ) but suffered it joyfully . Yet you see for all this , how urgent he is upon them still , in the remainder of that tenth Chapter , in the whole next , and in a great part of this , both before , in , and after the Text ; by admonitions , exhortations , examples , and other topiques , artifices , and insinuations of great variety : not to cast away their confidence ; to hold fast their profession without wavering ; to run with patience the race that was set before them ; to take heed they be not wearied , and faint in their mindes .

24. Not to say positively , that he had of late observed some thing in some of them , that might perhaps give him some particular cause of suspicion more then ordinary : although there be some passages in his discourse ( especially at the fifth verse ) that seem to carry a sound , as if something were not right with them . If we do but look upon some general considerations only : we shall see reasons enough , why the Apostle ( notwithstanding his approving of their former carriage , ) might yet be jealous over them with a godly jealousie in this matter .

25. First , he knew not ( persecutions ever attending the Church as her lot ) but they might ; and ( Christ having foretold great tribulations shortly to come upon that nation ) it was very like they should meet with more and stronger trials , then they had ever yet done . It was indeed , and by the Apostles confession , a great trial of afflictions they had undergone already ; and they had received the charge bravely , and were come off with honour and victory : so that that brunt was happily over . But who could tell , what trials were yet behinde ? These might be , for ought they knew , ( or he either , ) but the beginnings of greater evils to ensue . You have not resisted unto blood , saith he , in the very next words after the Text : as if he had said , You have fought one good fight already , and quit your selves like men : I commend you for it , and I bless God for it . Yet be not high-minded , but fear : you have not yet done all your work ; your warfare is not yet at an end . What if God should call you to suffer the shedding of your blood for Christ , as Christ shed his blood for you ? you have not been put to that yet : but you know not what you may be . If you be not in some measure prepared even for that also , and resolved ( by Gods assistance ) to strive against sin , and to withstand all sinful temptations , even to the shedding of the last drop of blood in your bodies , if God call you to it : you have done nothing . He that hateth not his life , as well as his house and lands , for Christ and his kingdom , Luke 14.26 . is not worthy of either . Sharp or long assaults may tire out him , that hath endured shorter and easier . But he that setteth forth for the goal , if he will obtain , must resolve to devour all difficulties , and to run it out : and not to faint or slug , till he have finished his course to the end ; though he should meet with never so many Lions in the way .

26. Secondly , so great is the natural frailty of man , so utterly averse from conforming it self entirely to the good will and pleasure of Almighty God , either in doing or suffering : that , if he be not the better principled within , ( strengthened with grace in the inner man , ) he will not be able to hold out in either ; but every sorry temptation from without will foil him , and beat him off . Be not weary of well-doing , Gal 6.9 . saith the Apostle Gal. 6. for in due time we shall reap if we faint not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( the same word again ▪ ) Weariness and faintness of minde we are subject to ( you see ) in the point of well doing : But how much more then , in the point of suffering ; which is of the two much the sorer trial ?

27. Marvel not , if ordinary Christians , such as these Hebrews were , might be in danger of fainting under the Cross : when the most holy and eminent of Gods servants , whose faith and patience and piety are recorded in the Scriptures as exemplary to all posterity , have by their failings in this kinde bewrayed themselves to be but men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , subject to passions of fear and distrust , even as others . Abraham the father of the faithful , of so strong faith and obedience , that he neither staggered at the promise of having a son ( though it were a very unlikely one , at that age ) through unbelief ; nor stumbled at the command of sacrificing that son , ( though it were a very hard one , having no more , ) through disobedience : yet coming among strangers , upon some apprehensions that his life might be endangered if he should own Sarah to be his wife : his heart so far mis-gave him through humane frailty , that he shewed some distrustfulness of God , by his doubting and dissimulation with Pharaoh first , and after with Abimelech . Gen. 13. and 20.

28. And David also , so full of courage sometimes , that he would not fear , though ten thousands of people , whole armies of men , should rise up against him and encompass him round about ; psal. 3.6 . — 27.3 . though the opposers were so strong and numerous , that the earth should be moved and the mountains shake at the noise thereof : — 46.2 , 3. yet at some other times , when he saw no end of his troubles , but that he was hunted like a partridge upon the mountains day after day , 1 Sam. 26.20 . and chased from place to place perpetually that he could rest no where ; his heart began to melt and to faint within him . And although he had a promise from God of succeeding in the kingdom , and an anointing also ( as an earnest ) to confirm the promise : yet it ran strongly in his thoughts nevertheless , that he should perish one day by the hands of Saul . Insomuch that in a kinde of distrust of Gods truth and protection , 1 Sam. 27.1 . he ventured so far upon his own head , ( never so much as asking counsel at the mouth of God , ) as to expose himself to great inconveniences , hazards , and temptations , in the midst of an hostile and idolatrous people . Psal. 77.6 . — 12. The good man was sensible of the imperfection , acknowledgeth it an infirmity and striveth against it Psal. 77.

29. But of all the rest , S. Peter ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Chrysostome often stileth him ) a man of great boldness and fervency of spirit , betrayed the greatest weakness . Who , after so fair warning so lately given him , and his own so confident profession of laying down his life in his masters quarrel : yet within not many hours after , when he began to be questioned about his Master , and saw ( by the malicious and partial proceedings against the Master ) how it was like to goe with him , if he were known to have such a near dependance upon him ; became so faint-hearted , that ( contrary to his former resolutions and engagement ) he not only dis-owned him , but with oaths and imprecations forswore him . Mark . 14.71 . Such weakness is there in the flesh , where there is yet left some willingness in the spirit : that without a continual supply of grace , and actual influence of strength from above , there is no absolute stedfastness to be found in the best of the sons of men .

30. Yet is not our natural inability to resist temptations ( though very great , ) the cause of our actual faintings so much , ( because of the ready assistance of Gods grace to relieve us , if we would but be as ready to make use of it : ) as a third thing is . To wit our supine negligence , that we do not stand upon our guard as it concerneth us to do , nor provide for the encounter in time : but have our a a — In pace , ut sapiens , parâret idonea bello . Hor. 2. saty . 2. armes to seek , when the enemy is upon us . As Ioseph in the years of plenty laid in provision against the years of dearth : so should we , whilest it is calm , provide for a storm ; and whilest we are at ease , against the evil day . It is such an ordinary point of wisdom in the common affairs of life , for men to be provided of all necessaries befitting their several occasions , before the time they should use them : that he is rather derided then pittied , that having time and means for it , neglecteth so to do . The grashopper in the fable had the merrier summer : but the pismire fared better in winter . If in our prosperity we grow secure , flattering our selves in our own thoughts , Psal. 30.6 . &c. as if our hill were so strong that we should never be removed : if then God do but turn his face from us , yea , but a little , and send any little change upon us ; we shall be so much the more troubled at the affliction when it cometh , by how much the lesse we expected it before . Our unpreparednesse maketh a very little affliction sometimes fall very heavy upon us ; and then it foyleth us miserably , and soon tireth us out : and so we suffer by our own negligence .

31. To which adde in the fourth place , that which many times followeth upon such our neglect ; Gods deserting of us ; and withdrawing the ordinary support of his grace from us . And then as the Philistines over-mastered Sampson , when his strength was departed from him : so will temptations us , when we are left to wrestle with them by our own strength alone , without the special grace of God to assist . It is by Faith that we stand , if we do stand ; ( This is the victory that overcometh the world , even our Faith : 2 Cor. 1.24 . 1 Joh. 5.4 . ) But it is by the grace and power of God , that our Faith it self standeth . Take that grace away , and our Faith faileth ▪ and then our hearts fail : and then there is neither courage , nor patience , nor obedience , nor any thing else that good is , in us . At least , not in that measure , as to render our wayes ( during that estate , ) either acceptable to God , or comfortable to our selves : untill it shall please him to renew us unto repentance , Psal. 51.10 . — 12. to give us the comfort of his helpe again ; and to stablish us afresh with his free spirit and grace .

32. Of whose most holy and wise dispensations , although we be neither able nor worthy to apprehend any other reason , then his own will , nor to comprehend that : Joh. 3.8 . ( for his spirit breatheth where and when it listeth , and we know not ( antecedently ) either why , Psal. 145.17 . or how : yet are we well assured in the general , that the Lord is righteous in all his wayes , and holy in all his works . Yea , and we finde by the blessed consequents many times , that the very withdrawing of his grace is it self a special act of his grace . 1. As , when he hath thereby humbled us to a better sight and sence of our own frailty : 2 Chro. 32.31 so was Hezekiah left to himself in the matter of the Embassadours that came from the King of Babel . 2. Or checkt us for our overmuch self-confidence : as Peters denial was a real rebuke for his over-bold protestation . 3. Or brought us to acknowledge with thankfulness and humility , by whose a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . II. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Psal. 59.9 . Gal. 6.1 . strength it is that we have hitherto stood . ( My strength will I ascribe unto thee , Psalm 59. ) 4. Or taught us to bear more compassion towards our brethren and their infirmities , if they hap to be overtaken with a fault , and to restore them with the spirit of meekness : considering , that even we our selves are not such , as cannot be tempted . Or wrought some other good effect upon us some other way .

33. Sith then great and lasting afflictions are strong trials of mens patience and courage ; and their inability to bear them , great through the frailty of nature is yet by their own personal default and supine negligence much greater ; and without the support of Gods grace , ( which as he is no wayes bound to give them , so he may , and doth when it pleaseth him , take from them , ) their spirits are not able to bear up under the least temptation : you will grant the Apostle had great reason to fear , lest these Hebrews notwithstanding the good proof they had given of their Christian constancy in some former trials , should yet be weary and faint in their minds under greater sufferings . And consequently how it concerneth every one of us , whatsoever comforts we may have of our former sufferings and patience ( whereof , unless God have the whole glory , our comfort sure will be the lesse ; ) yet to be very jealous of our own treacherous hearts , and to keep a constant watch over them that they deceive us not : not to be too high-minded or jolly for any thing that is past ; nor too unmerciful censurers of our weaker brethren for their faintings and failings ; nor too confident of our own future standing .

34. It ought to be our care rather at all times , especially in such times as threaten persecution to all those , that will not recede from such principles of Religion , Iustice , and Loialty , as they have hitherto held themselves obliged to walk by : to live in a continual expectancy of greater trials and temptations daily to assault us , then we have yet wrestled withal . And to give all diligence , by our faithful prayers and utmost endeavours , to arm and prepare our selves for the better bearing them , with such calm patience and moderation on the one side , and yet with such undaunted courage and resolution on the other side ; as may evidence at once our humble submission to whatsoever it shall please God to lay upon us , and our high contempt of the utmost despite the world can do us .

35. For since every affliction ( Ianus-like ) hath two faces , and looketh two wayes ; we should do well to make our use of both . It looketh backward , as it cometh from God : who layeth it upon us , as a correction for some past sin . And it looketh forward as it cometh from Satan and the World : who lay it before us , as a temptation to some new sin . Accordingly are we to entertain it . As it is Gods correction ; by no means to despise it , ( My son despise not thou the chastening of the Lord , the next verse but one : ) but to take it up with joy , and to bear it with patience , and to profit by it to repentance . But as it is Satans temptation ; by all means to resist it , with courage , ey and with disdain too . Resist it I say ; but in that sence wherein such resistance is to be understood in the very next verse after the Text. That is to say , so to resist the temptation , by striving against that sin what ever it be , which the Tempter seeketh to drive us into by the affliction ; that we should fight it out in blood : resolving rather to lose it all , were it to the last drop , then consent to the committing of that . Thus to lose our blood , is to win the day : And the failing so to do , is that weariness and faintness of minde and soul : of which our Apostle here speaketh , and upon which we have hitherto thus long insisted .

36. Yet dare I not for all that leave it thus , without adding a necessary caution : lest what hath been said be mis-understood , as if , when we are bidden not to faint under the Cross , we were forbidden to use any means or endeavours to remove it . No such matter . True it is , where no more is left to our choice , but one of the two , either Sin or Suffer ; a right Christian should not ( for shame ) so much as take it into deliberation . Never demur upon it ; it is a plain case : we must suffer . But where is a Medium , or third thing ( as an out-let , or a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pythag. aur. carm. expedient ) between both , as many times there is : nothing hindreth but we may , and reason would we should , make choise of that ; and so neither sin , nor suffer . Lay that first as a sure ground , We must avoid sin , though we suffer for it : But that once layed , if we can then avoid suffering too , without sinning ; why may we not , nay , why ought we not , to avoid both ?

37. No man doubteth , but we may pray to be delivered from troubles ; David doth it a hundred times : and if we do it not daily too , even as often as as we beg our daily bread , ( our Saviour having contrived both petitions into the same prayer , we are too blame . And if we may pray for it ; then no doubt , but we may endeavour it also . Though they look something alike in some other respects ; yet in this one ( at least ) Wishes and Prayers are much unlike . Many things we may lawfully wish for , which we may not endeavour after ! but sure , whatsoever we may lawfully pray for , we not only lawfully may ; but are in conscience bound to use our best endeavours towards the effecting thereof . We do indeed but mock God , and prevaricate in our Prayers ; if we be not in some measure careful to second them with our Endeavours .

38. Christ biddeth us deny our selves , and take up the Cross. True : deny our selves rather then deny him ; and take up the Cross , when he laieth it before us so , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazianz orat . 20. as we cannot step beside it without sin . But he doth not bid us undoe our selves , when his service requireth it not ; nor make our selves Crosses , when we need not .

39. Afflictions are usefull things , and many wayes beneficiall to Gods children . True : blessed be God , but no thanks to them , that they are so . That much good sometimes cometh from them , it is but meerly by accident , as to them : the true cause of those blessed effects is that over-ruling power , wisdom , and goodness of God ; whereby he is able to bring light out of darkness , and can turn any evil , ( even sin it self ) to the good of his Children . But take afflictions precisely as they are in themselves , and in their pure naturals as we say ; and there is no such loveliness in them , that any man should court them : Nor are they productive of any the least good , by any proper inherent vertue of their own . Nor are therefore such desirable things , as that any man can reasonably promise to himself any good effect from them , or any sound comfort under them , that shall wilfully draw them upon himself , when he might without sin avoid them .

40. We must not count life , liberty , or livelihood dear to us : but despise them all , yet even hate them , for Christs sake and the Gospels . True : where any of those stand in opposition against , or but in competition with Christ , or his Gospel , or any duty therein contained . In case of competition , despise them : in case of opposition hate them . Doe so , and spare not . But otherwise , and out of those Cases , these are the good blessings of God , wherewith he hath entrusted us , and for the expence whereof we are to be responsible : and ought not therefore to be so vile in our eyes , as that we should think we may trifle them away as we list , no necessity so requiring .

41. It is the most proper act of Fortitude to endure hardship . True : To endure it ; but not to provoke it . We shall be like to finde in the world hardship enough , whereon to exercise our manhood ; without seeking . It is a fool-hardy madness , ( better beseeming such a Knight Errant as is described in the Romances , then a true Souldier of Christ , such as the Gospel setteth forth , ) to roame abroad to seek adventures . Afflictions are Temptations , as was said : and it is a presumption both rash and absurd , having prayed to God not to lead us into temptations , to goe and cast our selves into them , when we have done . Fortitude is an excellent vertue doubtless : but so is Prudence too , as well as it ; and Iustice , no less then either . And therefore the offices of different Vertues are so to be exercised , as not to hinder or destroy one another ( for between a a

Omnibus inter se virtutibus am●citia . Senec. Epist. 110.

— virtutum est inhonesta contentio . Bern. in Aununc . ser. 1. 2 Tim. 3.2 .

vertuous acts there must be , there can be , no clashing : ) a man may without disparagement to his Fortitude , decline dangers , according to the dictates of Prudence : provided withall , that nothing be done , but what is according to the Rules of Iustice .

42. St Paul saith of some that he had to deal with , that they were unreasonable men . Possibly it may be our case , to have to doe with such men : Reason will not satisfie them ; and it is not lawful for us to doe , or to consent to the doing of , any thing , but what is agreeable to reason . True : but this very thing is agreeable to reason , that to live at quiet among unreasonable men , we should sometimes yield to their unreasonable demands . But usque ad aras still : that must evermore be understood . In the pursuance of peace with our neighbours , where it is not to be had upon better terms , we may and ought by all seasonable compliances and condescensions to become omnia omnibus , all things to all men : even as Christ to make peace for us , condescended to be made like unto us in all things . And as his condescension for us had yet one , and but one exception ( made like unto us in all things , yet without sin : ) so should our condescension to them be likewise , Heb. 4.15 . sin ( and sin only ) excepted , though upon conditions otherwaies hard and unequall enough .

43. The sum is . For the obtaining of peace , the preventing of mischiefs , the ridding of our selves and others from troubles ; we may with a good conscience and without sin yield to the doing of any thing , that may stand with a good Conscience , and be done without sin . Nor it is to be interpreted , either as an effect of faint-heartedness , or as a defect of Christian patience and courage , so to doe : but is rather to be esteemed an act of Christian Wisdom and duty . But so to faint under the Cross , as to deny the Faith , to forsake our Religion , to violate the dictates of natural Conscience , to do any thing contrary to any of the rules of Iustice or Charity ; or which we either know or suspect to be a sin ; though it be for the shunning of any danger , or under the pretension of any necessity whatsoever : cannot consist with that nobleness of spirit and magnanimity , which becometh a worthy disciple of Christ .

44. I should have proceeded , according to my first intendment when I pitched upon this Scripture , ( had there been room for it , ) to have discoursed somewhat also , from the other part of the Text , concerning that which is therein prescribed as an especial Remedy of , or rather Preservative against , this faint-heartedness we have been all this while in hand with ; to wit the Meditation of Christ and his sufferings . But all I shall have time now to do will be to give you the heads of those most useful and observable points , which I conceive to arise without much enforcement from the words .

45. First the Act in the verb here used , discovereth an excellent piece of Art , a rare secret in this mystery , a short and compendious , but withal a very effectual way , how to lighten such afflictions as lye sad upon us , to our apprehensions , thereby to make them the more portable : for afflictions are lighter or heavier according to our apprehensions of them . Ovid. Leve fit , quod benè fertur , onus . The original word is of more pregnant signification to this purpose , then translatours can render it : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It importeth , not the bare consideration of a thing by it self alone ; but the considering of it by weighing and comparing it with some other things of like kinde or nature , and observing the analogies and proportions between it and them . Certainly it would be of marvellous use to us , for the rectifying our judgements concerning those pressures which at any time are upon us , to render them less ponderous in our estimation of them : if we would duly compare them , either first with the intolerable weight of our sins , whereby we have deserved them ; or secondly with the weight of those everlasting grievous pains in Hell , which by the sharpness of our short sufferings here , ( if we make the right use of them , to be thereby humbled unto repentance ) by the mercy of God we shall escape ; or thirdly with that so exceeding and eternal weight of glory and joy in the kingdom of heaven , which by the free goodness of our God we expect in compensation of our light and momentany afflictions here ; or fourthly , with the weight of those far greater and heavier tryals , which other our brethren and fellow-servants , either of our own or former times have undergone before us , and gone through them all with admirable patience and courage .

46. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . None of all these singly , but are of singular vertue towards the desired effect : but all of them together , if artly applyed , can hardly fail the cure . Especially if you adde thereunto that one ingredient more , which is alone here expressed , ( indeed the most soveraign of all the rest ) as the object of this analogie or consideration in the Text : to wit , the incomparable bitter sufferings of our ever blessed Lord and Master IESVS CHRIST .

47. Then farther , in this Object , as it is amplified in this short Text only , there are sundry particulars considerable . As namely , First , Who it was that suffered . Consider him : his Greatness , his Innocency , his Goodness . Secondly , how he suffered . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he endured it also ; not suffered it only . Consider him that endured such contradiction : endured it so willingly , so patiently , so cheerfully . Thirdly , from whom he suffered it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , From sinners . Sinners , in their nature ; sinful men : Sinners , in the Jews esteem ; Heathen men : Sinners , in the inward constitution of their own hearts ; Hypocrites and Malignants : Sinners , in their outward carriage toward him , and their undue and illegal proceedings against him ; no just cause , no just proofs , but clamours and outcries , rayling , and spitting , and buffeting , and insulting , and all manner of contumelious and despiteful usage . Fourthly , what he suffered . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such opposition and contradiction of sinners against himself . Contradictions manifold : of all sorts , and in all respects . To his person : denied to be the Son of God . To his Office : not received as the promised Messias . To his Doctrine : given out as a deceiver . To his Miracles : disgraced , as he had been a Conjurer , and dealt with the Devil . To his Conversation : defamed as a glutton and a wine-bibber , a prophane fellow and a sabbath-breaker , a companion of Publicans and Sinners . To his very life and beeing : Not him , but Barabbas ; Away with him , Crucifie him , Crucifie him .

48. These are the heads . Many they are , you see ; and of worthier consideration , then to be crowded into the later end of a sermon . Therefore I must of necessity forbear the enlargment of them at this present : leaving that for every man to do in his private meditations . For a conclusion then , let us all ( I beseech you ) first consider ( actually and throughly consider , ) him that endured such contradiction of sinners against himself : and having so done , applyingly consider , whether it can be reasonable , or almost possible , for any of us to faint under our petty sufferings . What are we ; the best of us , the greatest of us , to him ? Or what our sufferings ; the worst of them , the greatest of them to his ? I have done .

AD MAGISTRATUM The First Sermon . At the Assises at Lincolne in the year 1630. at the request of Sr. DANIEL DELIGNE Knight , then High-Sheriffe of that County . I. Ser. on Prov. 24.10 — 12.

10. If thou faint in the day of adversity , thy strength is small .

11. If thou forbear to deliver them that are drawen unto death , and those that are ready to be slain :

12. If thou sayest , Behold , we knew it not ? doth not he that pondereth the heart consider it ? and he that keepeth thy soule , doth not he know it ? and shall not he render to every man according to his works ?

1. AS in most other things , so in the performance of that duty which this Text aimeth at ; we are neither careful before hand ( such is the uncharitableness of our incompassionate hearts ) to do well : nor yet willing afterwards , ( through the pride of our spirits ) to acknowledge we have done ill . The holy Spirit of God therefore hath directed Solomon , in this Scripture , wherein he would incite us to the performance of the Duty , to frame his words in such sort , as to meet with us in both these corruptions : and to let us see , that as the duty is necessary , and may not be neglected ; so the neglect is damnable , and cannot be excused . In the handling whereof , I shall not need to bestow much labour , either in searching into the contexture of the words , or examining the differences of translatitions . Because the sentence ( as in the rest of this book for the most part ) hath a compleat sence within it self , without any necessary either dependance upon any thing going before , or reference to any thing coming after : and the differences that are in the translations , are neither many in number , nor of any great weight , for altering the meaning of the words . Nor is it my purpose to insist upon such inferiour observations , as might be raised from some expressions or circumstances in the Text , otherwise then as they shall occasionally fall in our way , in the prosecution of those main points , which to the apprehension of every understanding hearer do at the very first view appear to have been chiefly intended therein .

2. And they but two . First , the supposal of a duty ; though for the most part , and by most men , very slackly regarded ; and that is the delivering of the oppressed : In the two former verses , [ If thou faint in the day of adversity ; If thou forbear to deliver them that are drawn unto death , and those that are ready to be slain . ] Secondly , the removal of the common pretensions , which men usually plead by way of excuse , or extenuation at least , when they have failed in the former duty : in the last verse [ If thou sayest , Behold , we knew it not : doth not he that pondreth the heart consider it , &c. ] So that if we will speak any thing to the purpose of the Text , we must of necessity speak to those two points , that do there-from so readily offer themselves to our consideration : to wit , the necessity of the duty first , and then the vanity of the excuses .

3. The Duty is contained , and the necessity of it gathered , in and from the tenth and eleventh verses , in these words ; If thou faint in the day of adversity , thy strength is small : If thou forbear to deliver them that are drawn unto death , and those that are ready to be slain . Wherein the particulars considerable are ; First , the Persons to whom the duty is to be performed , as the proper object of our justice and charity ; Them that are drawn unto death , and those that are ready to be slain : They especially , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 also all others that are in their condition in any kinde or degree ; those that are injured or oppressed , or in danger to be injured or oppressed by any manner way or means . Secondly , an act of Charity and justice to be performed towards those that are in such a condition , by such , as ( by reason of the power and opportunities and other advantages that God hath put into their hands ) are in a capacity to do it ; which is the very duty it self : viz. to look upon them in the day of their adversity , and to deliver them out of the hand of their oppressours . Thirdly , a possibility of the neglect or non-performance of this so just and charitable a duty , by those that might ( and therefore ought ) to do it ; expressed here by the name of forbearance : If thou forbear to deliver . Fourthly , the true immediate cause of that neglect , wheresoever it is found ; viz. the want of spirit and courage in the heart , faint-heartedness : from whatsoever former ot remoter cause that faintness may proceed , whether a pusillanimous fear of the displeasure , or a desire to winde himself into the favour of some great person ; or the expectation of a reward ; or a loathness to interpose in other mens affairs ; or meer sloth and a kinde of unwillingness of putting himself to so much trouble ; or what ever other reason or inducement can be supposed . If thou faint in the day of adversity . Lastly , the censure of that neglect : it is an evident demonstration ( à posteriori , and as all other visible effects are of their more inward and secret causes , ) a certain token and argument of a sinful weakness of minde ; If thou faintest , &c. thy strength is small .

4. The result of these particulars amount in the whole to this . Every man , according to his place and power , but especially those that being in place of magistracy and judicature are armed with publick authority for it , are both in Charity and justice obliged to use the utmost of their power , and to lay hold on all fit opportunities by all lawful means to help those to right that suffer wrong ; to stand by their poorer brethren and neighbours in the day of their calamity and distress ; and to set in for them throughly and stoutly in their righteous causes : to protect them from injuries , and to deliver them out of the hands of such as are too mighty , or too crafty for them , and as seek ( either by violence or cunning , ) to deprive them either of their lives or livelyhoods . Briefly thus , and according to the language of the Text ; It is our duty every one of us , to use our best strength to deliver the oppressed : but our sin , if we faint , and forbear so to do . And the making good , and the pressing of this duty , is like to be all our business at this time .

5. A point of such clear and certain truth , that the very Heathen Philosophers and Lawgivers have owned it as a beam of the light of Nature : insomuch as even in their account he that a a Injustitiae duo genera : alterum eorum , qui , cum possunt , non propulsant injuriam , — &c Cic. 3. offic. abstaineth from doing injuries hath done but the one half of that which is required to compleat Iustice ; if he do not withal defend others from injuries , when it is in his power so to do . But of all other men our Solomon could least be ignorant of this truth . Not onely for that reason , because God had filled his heart with a large measure of wisdom beyond other men : but even for this reason also : that being born of wise and godly parents , and born to a kingdom too , ( in which high calling he should be sure to meet with occasions enough whereon to exercise all the strength he had ; ) he had this truth ( considering the great usefulness of it to him in the whole time of his future government ) early distilled into him by both his parents , & was seasoned thereinto from his childhood in his education . His father David in Psal. 72. which he penned of purpose as a prophetical benediction and instruction for his son , ( as appeareth by the inscription it beareth in the title of it , a Psalm for Solomon : ) beginneth the Psalm with a prayer to God both for himself and him , [ Give the King thy judgements O God , and thy righteousness unto the Kings son . ] And then after sheweth for what end he made that prayer , and what should be the effect in order to the Publick , if God should be pleased to grant it . [ Then shall he judge the people according unto right , and defend the poore , ver. 2. He shall keep the simple folke by their right , defend the children of the poor , and punish the wrong doer ; or ( as it is in the last translation , ) break in pieces the oppressour ver. 4. and after at the 12. 13. and 14. verses ( although perhaps the passages there might principally look at Christ , the true Solomon , and Prince of peace , a greater then Solomon , and of whom Solomon was but a figure ; yet I beleeve they were also literally intended for Solomon himself ) He shall deliver the poor when he cryeth , the needy also , and him that hath no helper . He shall be favourable to the simple and needy , and shall preserve the soules of the poor . He shall deliver their soules from falshood and wrong ; and dear shall their blood be in his sight . And the like instructions to those of his father , he received also from his mother Bathsheba , in the prophesie which she taught him , with much holy wisdom for the matter , and with much tenderness of motherly affection for the manner , ( What ? my Son ! and what , the Son of my wombe ! and what , the Sons of my vowes . ) Proverbs 31. where she giveth him this in charge vers. 8.9 . Open thy mouth for the dumb in the cause of all such as are appointed to destruction : Open thy mouth , judge righteously , and plead the cause of the poore and needy .

6. For the farther evidencing of the necessity of which Duty , that so we may be the more effectually quickened to the chearful and conscionable performance of it : there are sundry important whether reasons , or inducements , or both ( for we shall not now stand so much upon any nice distinguishing of the. termes ; but take them togetherward the one sort with the other : ) very well worthy our Christian consideration . Some in respect of God , some in respect of our selves , some in respect of our Brethren , and some in respect of the Thing it self in the effects thereof .

7. To begin with the most High : we have his Command first , and then his Example , to the same purpose . First his Command : and that very frequently repeated both in the Law of Moses , and in the Psalms , and in the Prophets . I shall the less need to cite particular places ; since that general and fundamental law , which is the ground of them all , is so well known to us : even that , which our Saviour maketh a a Mat. 22.39 . the second great Commandement , that b b Jam. 2.8 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as St Iames calleth it , that royall Law , Thou shalt love thy neighbour as thy self . Oh , how we can stickle in our own Causes ! and solicite our own business with unwearied diligence ! How active , and provident , and vigilant we can be , in things wherein our selves are concerned , or when our own lives or livelihoods are in jeopardy ! Not giving sleep to our eyes , or slumber to our eye-lids , till we have delivered our selves from the snare of the Oppressour , c c Prov. 6.5 . as a Roe from the hand of the hunter , or as a bird from the snare of the fowler ! Now if we can be thus fiery and stirring when it is for our selves , but frozen and remiss when we should help our neighbour : how do we fulfil the royal Law according to the Scripture , Thou shalt love thy neighbour ; as thy self ?

8. Let no man think to put off this duty , with the Lawyers question Luke 10. a a Luk. 10.29 . But who is my neighbour ? Or with the Pharisees evading Gloss , Mat. 5. b b Mat. 5.43 . Thou shalt love thy neighbour ? My neighbour , true : but not mine enemy . Or with Nabals churlish reasoning 1 Sam. 25. Shall I put my self to pains and trouble for c c 1 Sam. 25.11 . men whom I know not whence they be ? For in all the Cases , wherein the offices whether of Iustice or Charity are to be exercised , every man is every other mans neighbour . All men being by the ordinance of God so linked together , and concorporated one into another : that they are not only all d d 1 Cor. 12.12 . members of the same body , ( of the same civil body , as they are men ; and of the same mystical body too , if they be Christians ; ) but even members also e e Eph. 4.25 . one of another , Eph. 4. yea even f f Rom. 12.5 . every one one anothers members Rom. 12. So that if any man stand in need of thy help , and it be in the power of thy hand to do him good : whether he be knowen to thee , or a stranger , whether thy friend , or thy foe ; he is a limbe of thee , and thou a limbe of him . He may challenge an interest and a property in thee ; as g g Deut. 15.11 ▪ thy poor , and thy needy , Deut. 15. Yea more , as h h Esay 58.7 . thine own flesh , Esay 58. Thou maiest not therefore hide thy self from him , because he is thine own flesh . For thy flesh thou art bound though not to pamper , yet to nourish and to cherish it ; by affording all convenient succour and supply to the necessities of it .

9. God then hath laid upon us his royal command in this behalf . Nor so only , but he hath also laid before us a royal president in his own blessed example . a a Psal. 10.17 , 18. Lord , thou hast heard the desire of the poor ; to help the fatherless and poor unto their right , that the man of the earth be no more exalted against them . Psal. 10. saith David for the time past . And for the time to come Psal. 140. b b — 140.12 . Sure I am that the Lord will avenge the poor , and maintain the cause of the helpless . If you would hear it rather from his own mouth ; take it from Psal. 12. c c — 12.5 . Now for the comfortless troubles sake of the needy , and because of the deep sighing of the poor , I will up saith the Lord , and will help every one from him that swelleth against him , and will set them at rest . You see which way your heavenly father goeth before you : Now d d Eph. 5.1 . be ye followers of God as dear children . It is the hope of every good Christian , that he shall hereafter be like unto God in glory and happiness : it should therefore be his care in the mean time to be like unto God in grace and goodness ; in being e e Luk. 6.36 . merciful as his heavenly father is merciful ; in f f Psal. 146.8 , 9. caring for the strangers , and defending the fatherless and widow ; in helping those to right that suffer wrong ; and in doing works of piety , and charity , and mercy . The duty concerneth all in general .

10. But Princes , Iudges , Magistrates , and all that are in authority , are more specially engaged to follow the example of God herein : sith God hath been pleased to set a special mark of honour upon them , in vouchsafing to put his own name upon them , and so to make them a kinde of Petty-Gods upon earth , a a Psal. 82.6 . Dixi Dij , I have said ye are Gods , Psal. 82. Not so much ( be sure ) for the exalting of their Power , and to procure them due honour , esteem , and obedience from those that are under them , ( though that also no doubt was intended thereby : ) as to instruct them in their Duty , and eftsoons to remember them , that they are very unworthy the glorious title they bear of being Gods , if they do not imitate the great and true God , by exercising their God-ships ( if I may so speak ) in doing good , and protecting innocency : Flaterers will be ready enough to tell you , You are Gods : but it is to evill and pernicious purposes ; To swell you up with conceits of I know not what omnipotency . You are Gods , and therefore may do what you will , without fear in your selves , or controll from any other . They that tell you so with such an intention , are lyers : and you should not give them any countenance , or credit , or so much as the hearing . But when the God of truth telleth you , Ye are Gods ; he telleth you withall in the same place ( and as it were with the same breath ) what you are to do answerably to that Title , and by what evidence you must approve your selves to be Gods . b b — 3 4. Defend the poor and fatherless , saith he in that Psalm ; See that such as be in need and necessity have right . Deliver the outcast and poor : Save them from the hand of the ungodly . This premised , it then followeth ( one verse only interserted ) c c — 6. I have said , Ye are Gods . As if he had said ; So doe , and then you are Gods indeed : but without this care , you are Idols , and not Gods . Much like the Idol Gods of the heathen , d d Psal. 115.5 , 6. that have eyes and see not , ears and hear not ; mouths and speak not : that have a great deal of Worship from the people , and much reverence , but are good for nothing . By this very argument in Baruc 6. are such Idols disproved to be Gods . e e Baruc. 6. ●6 . — 40. They can save no man from death , neither deliver the weak from the mighty . They cannot restore a blind man to his sight , nor help any man in his distress . They can shew no mercy to the widow , nor do good to the fatherless . How should a man then think , and say that they are Gods ?

11. I hope the greatest upon earth need think it no disparagement to their greatness , to look down upon the afflictions of their meanest brethren , and to stoop to their necessities : when the great God of heaven and earth , a a Psal. 113.5 . 〈◊〉 — 7. who hath his dwelling so high , yet humbleth himself to behold the simple that lie as low as the dust , and to lift up the poor that sticketh fast in the mire . b b — 102.19.20 . The Lord looked down from his Sanctuary : from the heaven did the Lord behold the earth ; That he might hear the mournings of such as be in captivity , and deliver the children appointed unto death . So then , for the performance of this duty , thou hast Gods commandment upon thee , and thou hast Gods Example before thee . If there be in thee any true fear of God , thou wilt obey his command : and if any true hope in God , follow his Example .

12. If from God we look downward in the next place upon our selves ; and duly consider either what power we have , or what need we may have : from both considerations we may discover yet farther the necessity of this Duty . And first from our Power . There is no power but of God : and God bestoweth no power upon man ( nor indeed upon any creature whatsoever ) to no purpose . The natural powers and faculties , as well of our reasonable souls , as of our Organicall bodies ; they have all of them their several uses and operations , unto which they are designed : And by the principles of all good Philosophy we cannot conceive of Power , but in order and with reference to Act. Look then what power God hath put into any of our hands in any kinde , and in any measure ; it lieth us upon , to imploy it to the best advantage we can , for the good of our brethren : for to this very end God hath given us that power what ever it be , that we might do good therewithall . The Lord hath in his wise providence so disposed the things of this world , that there should ever be some rich , to relieve the necessities of the poor ; and some poor , to exercise the charity of the rich . So likewise he hath laid distresses upon some , that they might be succoured by the power of others : and lent c c — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eurip. Hecub . act. 5. Psal. 62.11 . — 2. — 79.12 . power to some , that they might be able to succour 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 distresses of others . Now as God himself , to whom all power properly and originally belongeth , delighteth to manifest his power rather in shewing mercy , then in works of destruction ( — God spake once , twise have I heard the same , that power belongeth unto God , and that thou Lord art merciful Psal. 62. — O let the sorrowful sighing of the prisoners come before thee : accordi●g to the greatness of thy power preserve thou those that are appointed to die . Psal. 79. ) So all those upon whom God hath derived any part of that power , should consider that God gave it them for edification , 2 Cor. 13.10 . not for destruction ; to do good withall , and to help the distressed , and to save the innocent : not to trample upon the poor , and oppress those that are unable to resist . Pestifera vis est , valere ad nocendum . It is in truth a great weakness in any man , Senec. rather then a demonstration of power , to stretch his power for the doing of mischief . An evident argument whereof is , that observation of our Solomon in Prov. 28. confirmed also by daily experience : Prov. 28.3 . that a poor man , that oppresseth the poor , is ever the most merciless oppressour . It is in matter of Power many times , as it is in matter of Learning . They that have but a smattering in schollership , you shall ever observe to be the forwardest to make a a — quicquid illud possunt , statim ostendunt . Quintil. 1. Instit. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. de mundo cap. 1. ostentation of those few ends they have : because they fear there would be little notice taken of their learning , if they should not now shew it when they can . And yet ( you may observe that withall ) it oftentimes falleth out very unluckily with them : that when they think most of all to shew their schollership , they then most of all ( by some gross mistake or other ) betray their Ignorance . It is even so in this case ; Men of base spirit and condition , when they have gotten the advantage of a little power , conceive that the world would not know what b b Senties qui vir siem . Terrent . goodly men they are , if they should not do some act or other whereby to shew forth their power to the world . And then , their minds being too narrow to comprehend any brave and generous way whereby to do it ; they cannot frame to doe it any other way , then by trampling upon those that are below them ▪ and that they do beyond all reason , and without all mercy .

13. This Argument , taken from the end of that power that God giveth us , was wisely and to good purpose pressed by Mordecai Esth. 1. to Queen Esther ; when she made difficulty to goe into the Presence , to intercede for the people of the Iews , after that Haman had plotted their destruction . Who knoweth , saith he there , whether thou art come to the Kingdom for such a time as this ? Ester 4.14 . As if he had said ; Consider the marvailous and gracious providence of God , in raising thee , who wert of a despised nation and kindred , to be partaker with the most potent Monarch in the world , in the royall Crown and Bed . Think not but the Lord therein certainly intended some great work to be done by thy hand and power for his poor distressed Church . Now the hour is come : Now ( if ever ) will it be seasonable for thee , to make use of those great fortunes God hath advanced thee to , and to try how far ( by that power and interest thou hast in the Kings favour ) thou canst prevail for the reversing of Hamans bloudy decree , and the preserving our whole nation from utter destruction . And of this Argument there seemeth to be some intimation in the very Text , as those words in the twelfth verse may ( and that not unfitly ) be understood ; He that keepeth thy soul , doth not he know it ? That is , He that hath preserved thee from falling into that trouble and misery , whereinto he hath suffered thy distressed brother to fall ; and hath kept thee in safety and prosperity for this end , that thou mightest the better be able to succour those that are helpless : doth not he take knowledg , what use thou makest of that Power , and whether thou art mindfull to employ it for thy brothers good , yea or no ?

14. Neither yet only look at the Power thou now hast : but consider withall , what need thou mayest have of the help of others hereafter . The world is full of a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. 4. Phys. changes and chances : and all things under the sun , are subject to rolling . Thou who by reason of thy present power art now sought and sued to by others ; by a thousand casualties , more thou canst imagine , mayest be brought to crave help from others . Now the Rule of Equity is , Doe as thou wouldest be done to . As thou wouldest expect help from those that are able to succour thee , if thy self stoodest in need : so be ready , now it is in thy power to do it , to succour those that stand in need of thy help , and expect it from thee . Learn by that speech of Iosephs brethren , when they were distressed in Egypt Gen. 42. ( We were verily guilty concerning our brothers , Gen. 42.21 . in that we saw the anguish of his soul , when he besought us , and we would not heare : therefore is this distress come upon us . ) Learn I say from that speech of theirs , what a dreadful pang and torture and corrosive it will be to thy conscience hereafter in the day of thy calamity , when thou shalt sue to others , and finde but cold comfort from them : if thy heart can then tell thee , that though men be hard , yet God is just ; and that with what measure thou metedst to others before , it is now measured back again ( with advantage perhaps ) into thine own bosome . To prevent which misery ; learn wisdom of the unjust steward : even to make thee friends of thy mammon , and of thy power , and of all those blessed opportunities and advantages thou enjoyest , by doing good with them whilest thou hast time . That when the tide shall turn , thou mayest also finde friends to help in time of need , to stand by thee in the day of adversity , and to deliver thy soul from unrighteous Iudges . He that would readily finde help , it is but meet and right he should readily lend helpe .

15. Pass we now from our selves , in the third place , to those poor oppressed ones , to whom ( as a fit object for our justice and charity , to be exercised upon ) we owe this duty of succour and subvention . From whose condition we may finde sundry farther excitements to the performance of this duty : if we shall consider the greatness of their distresse , the scarcity of their friends , and the righteousness of their Cause . Whereof the first proceedeth from the Cruelty , the second from the Potency , the third from the avarice , ambition , or other iniquity of their oppressours . First , many times the distresses of poor men under the hand of their oppressours are grievous , beyond the imagination of those that never felt them . They are expressed in the Text ( whether by way of Synecdoche , one special kinde being put to include all the rest ; or by an hyperbolical amplification for the fuller expressing of the grievousness thereof : ) by the terms of Death , and Slaughter . [ If thou forbear to deliver them that are drawn to death , and those that are ready to be slain . ) Verily oppressours are covetous : and they that are covetous are cruel too . For though their aim be the spoil , and not the blood : yet rather then fail the spoil , they will not stick at the blood too . Come let us lay wait for blood . Prov. 1.11 . — 13. — We shall fill our houses with spoil , Prov. 1. And so the oppressour proveth both a thief and a murtherer : a thief , in the end he aimeth at ; and a murtherer , in the means whereby to obtain it : 1 King . 21.15 as , Ahab took away Naboths life , that he might enjoy his vineyard . Now surely that man hath very little compassion in his bowels , that will not set forward a foot , nor reach out a hand , nor open a lip , to save the precious life of his poor brother , when he may so easily do it . Deut. 22.4 . Were it but an Ox , or an Asse , or some beast of less value , that lay weltred in a ditch : common humanity will require , we should lend our hand , and put to our best strength , to draw him out . Xenocrates a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Laert. lib. 4. cap. 2. made scruple of hurting the Sparrow that flew into his lap , when a Hawk pursued it . And ought not we then much more to set our selves with that power we have by all lawful means to deliver our brother from the snare , and from the pit of destruction ?

16. Ey , you will say . If it were to save a mans life , much might be : we would then strain our selves a little to speak , or to do , for him . But that is a case seldom happeneth in a setled government , such as ( blessed be God for it ) we live under . The common oppressions of those times are of a lower nature : and we are not bound by the Text to set in , but in the case of life . In petty grievances may we not leave men to the course of the Law , and to shift as well as they can for themselves ? we would be loath to get the displeasure of some great ones we live neer , and hold fair correspondency with , when we need not , and a a — cur ego amicum . Offendam in nugis . Horat. in Art. Mat. 5.21.27 . for trifles . For answer ; First , although the Text speak expresly only of Death : yet by a Synecdoche membri usual in the Scriptures , all other violences and injuries are intended . As in the Law , under the name of murder , all malice and revenge ; and under the name of adultery , fornication and all other uncleannesses are forbidden . Secondly , though oppressions should not be directly intended in the Text : yet might they be inferred from it by the rule of proportion , and for the reason of equity . For where there is the same reason of equity , ( as in the present case ) although with some difference of proportion or degree : there is also the same obligation of duty , the said difference of proportion or degree still observed . But indeed Thirdly , I take it that all oppressions are not only intended , but also expressed under the names of death and slaughter . Because to take away a mans substance whereby he should maintain his life , is interpretative and to common intendment all one as to take away the very life it self . Gen. 4.10 . James 5 4. Esay 3.15 . Therfore as Abels blood crieth ; so the labourers wages crieth . And the Scriptures so speak of oppressours , as of those that grinde the faces of the poor , that eat them up by morsels ; or that ( to save the labour of chewing , ) swallow them up whole , as the greater fishes do the small ones : Amos 8.4 . by which means they make the poor of the land to fail , as the Prophet speaketh . That which maintaineth life , is not only according to the phrase of the world in most languages , but even in holy Scriptures themselves sometimes so mentioned , as if it were the b b

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Luke 15.12 .

— 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luk. 21.4 . Sirac . 34 21 , 22.

very life it self , the substance , essence , or being of a man . And he that should violently take away that from another , if the wise son of Sirac were of the inquest , would certainly be found guilty of no less then murder . Hear his verdict in the case , and the reason of it . The bread of the needy is their life : he that defraudeth him thereof is a man of blood . He that taketh away his neighbours living slayeth him : and he that defraudeth the labourer of his hire , is a bloodshedder . Ecclesiasticus 34.

17. And as these poore ones deserve our pity and our help , in regard of the grievousnes of their distresses : so are we secondly bound so much the more to endeavour to succor them , by how much the more they are distitute of freinds or other means whereby to relieve or helpe themselves . The scriptures therefore especially commend to our care and protection , the stranger , the fatherles , and the widdow , for these are of all others the most exposed to the injuries and oppressions of their potent adversaries , because they have few or no friends to take their part : so that if men of place and power shall not stick close to them in their righteous causes , they will be over borne and undone . This Solomon saw with much griefe and indignation : insomuch as out of that very consideration he praised the dead that were already dead more then the living that were yet alive . Eccles. 4. when viewing all the oppressions that are done under the sun , he beheld the tears of such as were oppressed , Eccl. 4.1 , 2. and they had no comforter : and on the side of their oppressours there was power ; but they had no comforter . Power , and might , and friends , and partaking , o● the one side : no power , no strength , no friends , no comfort on the other side . When things are thus , ( and thus they have ever been , and thus will they ever be , more or less , whilest the world continueth : ) there is then a rich opportunity for every great and good man , especially for every conscionable Magistrate , to set in for Gods cause , & in Gods stead ; and by the greatness of his power to stop the course of violence and oppression ; and to rescue out of the hands of the mighty those that are marked out to destruction or undoing . Then is it a fit time for him to buckle on his armour with Iob , Job 29.14 . to gird himself with zeal and righteousness as with a breast-plate , to close with the gyant-oppressour , and not to give over the combate till he have broken the jawes of the wicked , and plucked the prey out of his teeth . — 17. A good Magistrate should be , as he was , eyes to the blinde , feet to the lame , a husband to the widow , a father to the orphane , a brother to the stranger : in a word , as St. Paul was ( but in another sence ) Omnia omnibus , all things to all men , according to their several necessities and occasions , that by all means he might at least save some from oppression and wrong .

18. But that which above all other considerations should stir up our compassion to those that are in distress , and make us bestir our selves in their behalf , is that which I mentioned in the third place ; The Equity of their Cause : when by the power and iniquity of an unjust adversary , they are in danger to be over borne in a righteous matter . For unless their matters be good and right : be they never so poor , their distresses never so great , we should not pity them , I mean , not so to pity them , as to be assistant to them therein . For as in God ; so in every minister of God ( every Magistrate , ) and in every child of God ( every good man : ) Iustice and Mercy should meet together , Psal. 85.10 . and kiss each other . Iustice without Mercy , and Mercy without Justice : are both alike hateful to God ; both alike to be shunned of every good man and Magistrate . Lest therefore any man should deceive himself , by thinking it a glorious or a charitable act , to help a poor man howsoever : the Lord hath given an express prohibition to the contrary , Exod. 23. Thou shalt not countenance a poor man in his Cause . That is , in a good cause shrink not from him : Exod. 23.3 . but if his cause be naught , let his poverty be what it will be , thou mayest not countenance him in it . He that hath respect of persons in judgment , cannot but transgress : Prov. 24.23 . and he that respecteth a man for his poverty , is no less a respecter of persons , then he that respecteth a man for friendship , or neighbourhood , or greatness , or a bribe . In this case , the Magistrate cannot propose to himself a fitter or safer example , then that of God himself : who as he often professeth to have a special care over the stranger , and fatherless , and widow , and needy ; so doth he often declare his proceedings to be evermore without respect of persons .

19. That therefore , whilest we avoid the one extreme , ( that of incompassion , ) we may not fall into the other ( that of foolish pity : ) it will be needful that we rightly understand Solomons purpose in the Text. For it may perhaps seem to some to be here intended , that every man should do his utmost to save the life of every other man , that is in danger to lose it . And accordingly many men are forward ( more then any good subject hath cause to con them thanks for ) to deprecate the favour of the Iudge for the saving of some hainous malefactor ; or to sue out a pardon for a wilful murderer , or say it be , but to help some busie crafty companion to come fair off in a foul business . And when they have so done , as if they had deserved a a Civica corona — servati civis decus . Tacit. 3. Annal. vid A. Gell. 5. Noct. Attic. 6 Plin. 16. nat. hist. 4. Valer. max. 2.3 . a garland for their service : so do they glory among their neighbours at their return from these great as●semblies , that their journey was well bestowed ; for they had saved a proper man from the gallows , or holpen a good fellow out of the bryers . Alas , little do such men consider , that they glory in that , which ought rather to be their shame : such glorying is not good . For albeit in the Text it be not expressedly so set down : yet must Solomon of necessity be understood to speak of the delivering of such only , as are unjustly drawn to the slaughter ; and not of such malefactors , as by robberies , rapes , murders , treasons , and other guiltinesses have justly deserved the sentence of death by the Law . For we must so understand him here , as not to make him contradict himself : who elsewhere telleth us , that it is the part and property of a wise King , to scatter the wicked , and to bring the wheele over them ; Prov. 20.26 . — 28.17 . and that he that hath done violence to the bloud of any person should fly to the pit , and no man should stay him . Against murder the Lord provided by an early Law Gen. 9. enacted and published before him , out of whose loins the whole world after the flood was to be repeopled , ( to shew it was not meant for a national and temporary ordinance , but for an universal and perpetual Law , ) whoso sheddeth mans bloud , by man shall his bloud be shed . Gen. 9.6 . And that Iudges should be very shy and tender how they grant pardons or reprivals in that case ; he established it afterwards among his own people by a most severe sanction Numb . 35. Num. 35.31 . Ye shall take no satisfaction for the life of a murderer , which is guilty of death : but he shall surely be put to death . And there is a reason of it there given also ; For bloud , saith he , defileth the land : and the land cannot be cleansed from the bloud that is shed therein , but by the bloud of him that shed it . Read that passage with attention : and if both forehead and conscience be not harder then the nether milstone , thou canst not have either the heart or the face to glory in it as a brave exploit , who ever thou art that hast been the instrument to save the life of a murderer .

20. Indeed all offences are not of that hainous nature that Murder is : nor do they cry so loud for vengance , as Murder doth : And therefore to procure undeserved favour for a smaller offender● , is not so great a sin , as to do it for murderers . But yet , so far as the proportion holdeth , it is a sin still . Especially where favour cannot be shewen to one man , but to the wrong and grievance of some other ; as it happeneth usually in those judicial controversies that are betwixt party and party for trial of right : Or where favour cannot be shewen to an offender , but with wrong and grievance to the publick ; as it most times falleth out in criminal causes , wherein the King and Common-wealth are parties . Solomon hath taught us , that as well he that justifieth the wicked , Prov. 17.15 . as he that condemneth the just , are an abomination to the Lord . Yea , and that for any thing that appeareth to the contrary from the Text and in thesi ( for circumstances may make a difference either way in hypothesi ) they are both equally abominable . In doubtful cases , it is doubtlesly better and safer , to encline to a a Semper quicquid dubium est , humanitas inclina● in melius . Senec. ep. 81. Mercy then to Severity : Better ten offenders should escape , then one innocent person suffer . But that is to be conceived , only when things are doubtful , so as the truth cannot be made appear : but where things are notorious and evident , there to justifie the guilty , and to condemn the innocent , are still equal abominations .

21. That which you are to do then in the behalf of the poor is this : First , to be rightly informed , and ( so far as morally you can ) well assured , that their cause be just . For mean and poor people are nothing less , ( but ordinarily much more ) unreasonable , then the great ones are : and if they finde the ear of the Magistrate open to hear their grievances ( as it very meet it should be , ) they will be often clamorous and importunate , without either cause or measure . And if the Magistrate be not very wary and wise in receiving informations ; the countrey swain may chance prove too cunning for him , and make him but a stale , whereby for himself to get the start of his adversary ; and so the Magistrate may ( in fine and unawares ) become the instrument of oppression , even then when his intention was to vindicate another from it . The truth of the matter therefore to be first throughly sifted out , the circumstances duly weighed , and as well the legal as the equitable right examined and compared : and this to be done with all requisite diligence and prudence , before you engage in the poor mans behalf .

22. But if , when this is done , you then finde that there is much right and equity on his side ; and that yet for want of skill , or friends or means to manage his affairs he is in danger to be foiled in his righteous cause : Or if you finde that his adversary hath a legal advantage of him ; or that he hath ( de rigore ) incurred the penalty of some dis-used statute , yet did not offend wilfully out of the neglect of his known duty , or a greedy covetous minde , or other sinister and evil intention , but meerly out of his ignorance and in-experience , and in the simplicity of his heart ; ( as those two hundred Israelites that followed after Absalom when he called them , 2 Sam. 15.11 . not knowing any thing of his conspiracy , had done an act of treason , yet were not formally traitours : ) In either of these cases , I say , you may not forsake the poor man , or despise him , because he is poor or simple . But you ought so much the rather to stick by him , and to stand his friend to the utmost of your power . You ought to give him your counsel , and your countenance ; to speak for him , and write for him , and ride for him , and do for him : to procure him right against his adversary in the former case , and in the later case favour from the Iudge . In either case to hold back your hand , to draw back your help from him , if it be in the power of your hand to do him any help ; is that sin , for which , in the judgement of Solomon in the Text , the Lord will admit no excuse .

23. Come we now in the last place to some reasons or motives taken from the effects of the duty it self . If carefully and conscionably performed : it will gain honour and estimation both to our persons and places ; purchase for us the prayers and blessings of the poor ; yea , and bring down a blessing from God , not upon us and ours only , but upon the State and Common-wealth also : But where the duty is neglected , the effects are quite contrary . First , do you know any other thing , that will bring a man more glory and renown in the common opinion of the world ; then to shew forth at once both justice and mercy , by doing good , and protecting the innocent ? Let not mercy and truth forsake thee , binde them about thy neck , write them upon the table of thy heart : Prov. 3.3 , 4. so shalt thou finde favour and good understanding ( or acceptance ) in the sight of God and man , Prov. 3. As a rich sparkling Diamond addeth both value and lustre to a golden ring : so do these vertues of justice and mercy well attempered bring a rich addition of glory to the crowns of the greatest Monarchs . Hoc reges habent magnificum & ingens , prodesse miseris , Senec. supplices fido lare protegere , &c. Every man is bound by the Law of God and of charity , as to give to every other man his due honour , so to preserve the honour that belongeth to his own person and place : for charity , in performing the duties of every Commandment , beginneth at home . Now here is a fair , and honest , and sure way , for all you that are in place of authority and judicature , or sustain the persons of Magistrates , to hold up the reputation both of your persons and places , and to preserve them from scorn and contempt . Execute judgement and justice with wisdom and diligence : take knowledge of the vexations of those that are brought into the Courts , or otherwise troubled without cause : be sensible of the grones and pressures of poor men in the day of their adversity : protect the innocent from such as are too mighty or too crafty for him : hew in pieces the snares , and break the jaws of the cunning and cruel oppressour : and deliver those that are drawn either to death , or undoing .

24. The course is preposterous and vain , which some men ambitious of honour and reputation take , to get themselves put into the place of magistracy and authority , having neither head nor heart for it . I mean , when they have neither knowledge and experience in any measure of competency to understand what belongeth to such places : not yet any care or purpose at all to do God , their King , and Countrey good service therein . The wise son of Sirac checketh such ambitious spirits for their unseasonable forwardness that way : Sirac 4. Seek not of the Lord preeminence , Sirac . 7.4 . neither of the King the seat of honour . Think not he hath any meaning to disswade or dis-hearten men of quality and parts for medling with such employments : for then the service should be neglected . No : men that are gifted for it , although the service cannot be attended without some both trouble and charge ; yet should not for the avoiding either of charge or trouble , ( indeed they cannot without sin ) seek either to keep themselves out of the Commission , or to get themselves off again being on . His meaning clearly is , only to repress the ambition of those that look after the Title , because they think it would be some glory to them : but are not able , for want either of skil or spirit , or through sloth not willing , to perform the duties . And so he declareth himself a little after there ; Seek not to be a Iudge , being not able to take away iniquity : lest at any time thou fear the person of the mighty , — 6. and lay a stumbling block in the way of thy uprightness .

25. Did honour indeed consist ( which is the ambitious mans errour ) either only or chiefly in the empty Title : we might well wish him good luck with his honour . But since true honour hath a dependance upon vertue , ( being the wages , as some ; or , as others have rather chosen to call it , the shadow of it : ) it is a very vanity to expect the one without some care had of the other . Would any man not forsaken of his sences , look for a shadow , where there is no solid body to cast it ? or not of his reason , demand wages , where he hath done no service . Yet such is the perversness of our corrupt nature , through sloth and self-love ; that what God would have goe together , the Honour and the Burden , we would willingly put asunder . Every man almost would draw to himself as much of the Honour as he can : if it be a matter of credit or gain ; then , Why should not I be respected in my place , as well as another ? But yet withall would every man almost put off from himself as much of the burden as he can : if it be a matter of business and trouble ; then , Why may not another man do it as well as I ? Like lazy servants , so are we : that love to be before-hand with their wages , and behind-hand with their work .

26. The truth is , there is an Outward , and the●e is an Inward honour . The outward honour belongeth immediately to the Place ; and the place casteth it upon the Person : so that whatsoever person holdeth the place , it is meet he should have the honour due to the place , whether he deserve it , or not . But the Inward honour pitcheth immediately upon the Person , and but reflecteth upon the Place : and that honour will never be had without desert . What the Apostle said of the ministery , is in some sence also true of the Magistracy : they that labour faithfully in either , are worthy of double honour . 1 Tim. 5.17 . Labour , or labour not ; there is a single honour due to them : and yet not so much to them , as to their places and callings ; but yet to them too for the places sake : and we are injust if we withhold it from them , though they should be most unworthy of it . But the double Honour , that inward Honour of the heart to accompany the outward , will not be had , where there is not worth and industry in some tolerable measure to deserve it . The knee-worship , and the cap-worship , and the lip-worship , they may have that are in worshipful places and callings , though they do little good in them . But the Heart-worship they shall never have ; unless they be ready to do justice , and to shew mercy , and be diligent and faithful in their Callings .

27. Another fruit and effect of this duty where it is honestly performed , are the hearty prayers and blessings of the poor : as on the contrary their bitter curses and imprecations , where it is slighted or neglected . We need not look far to finde the truth hereof asserted in both the branches : we have Text for it in this very chapter ver. 24-26 . He that saith unto the wicked , Thou art righteous , him shall the people curse , nations shall abhor him . But to them that rebuke him shall be delight , and a good blessing shall come upon them . Every man shall kiss his lips , that giveth a right answer . Prov. 11.26 . As he that withholdeth corn in the time of dearth , having his garners full , pulleth upon himself deservedly the curses of the poor : but they will powr out blessings abundantly upon the head of him , that in compassion to them will let them have it for their mony ; ( Prov. 11. ) So he that by his place having power and means to succour those that are distressed , and to free them from wrongs and oppressions , will seasonably put forth himself and his power to do them right ; shall have many a blessing from their mouths , and many a good wish from their hearts : — 28.27 . but many more a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . Odyss. 4. — 26.2 . bitter curses both from the mouth and heart , ( by how much men are more sensible of discourtesies then of benefits , and readier to curse then to bless ) if they finde themselves neglected . And the blessings and cursings of the poor are things not to be wholy dis-regarded . Indeed the curse causeless shall not come : neither is the Magistrate to regard the curses of bad people so far , as either to be deterred thereby from punishing them according to their desert , or to think he shall fare ever the worse ( doing but his duty ) for such curses . For such words are but wind ; and as Solomon saith elsewhere , Ecl. 11.4 . He that observeth the wind shall not sow ; so he that regardeth the speeches of vain persons ; shall never do his duty as he ought to do . In such cases , that of David must be their meditation and comfort , Though they curse , yet bless thou . And as there is little terrour in the causeless curses ; Psal. 109.28 . so there is as little comfort in the causeless blessings of vain evil men . But yet where there is cause given , although he cannot be excused from sin that curseth , ( for we ought to bless and to pray for , Rom. 12.14 . not to curse , even those that wrong us and persecute us : ) yet vae homini withall , woe to the man from whom the provocation cometh . Such curses , as they proceed from the bitterness of the soul of the grieved person in the mean time : so they will be in the end bitterness to the soul of him that gave cause of grievance . And if there were not on the other side some comfort in the deserved blessings of the poor ; it had been no wisdom for Iob to comfort himself with it : as we see he did in the day of his great distress , The blessing of him that was ready to perish came upon me , Job 29.13 . and I caused the widows heart to sing for joy ▪ Job 29.

28. But say these poor ones should be so charitable ( as very seldom they be , ) as not to curse us , when we have despised them ; or so unthankful ( as seldom they are otherwise , ) as not to bless us when we have relieved them : yet the Lord , who hath given every man a charge concerning his brother , and committed the distresses of the poor to our care and trust , will take district knowledge how we deal with them , and unpartially recompense us thereafter . Doth not he consider ? and shalt not he render to every man according to his works ? the last words of the Text. If therefore you have done your duty faithfully , let it never discourage you , that unrighteous and unthankful men forget it . They do but their kinde : the comfort is , that yet God will both remember it and requite it . Heb. 5.10 . God is not unrighteous to forget your work & labour of love , saith the Apostle , Heb. 5. He will remember it you see . Psal. 41.1 . And then saith David Psal. 41. Blessed is he that considereth the poor and needy : the Lord shall deliver him in the time of trouble . He will requite it too . He that for Gods sake helpeth his poor brother to right that suffereth wrong , he doth therein at once , first an act of mercy , because it is done in the behalf of a distressed man ; and an act secondly of justice , because it is done in a righteous cause ; and thirdly , ( being done for the Lords sake , ) an act of Religion also ( Pure religion and undefiled before God even the Father is this , James 1.27 . to visit the fatherless and widow in their affliction , Iames 1. ) And is it possible that God , who delighteth in the exercise of every one of them singly , should suffer an act to pass unrewarded , wherein there is a happy concurrence of three such excellent vertues together , as are Iustice , Mercy , and Religion ? The Prophet Ieremy , to reprove Ieho●achins tyranny and oppression , upbraideth him with his good father Iosiah's care and conscience to do justice , and to shew mercy , after this manner . Did not thy father eat and drink , and do judgement and justice , Jer. 22.15 , 16. and then it was well with him ? He judged the cause of the poor and needy ; then it was well with him : was not this to know me , saith the Lord ? But now on the contrary , He shall have judgement without mercy , James 2.1.3 . Prov. 21.13 . that sheweth no mercy . He that stoppeth his ears against the cry of the poor , he shall also cry himself , but shall no● be heard , &c. Many other like passages there are in the Scriptures to the same effect .

29. Nay moreover , the general neglect of this duty pulleth down the wrath of God , not only upon those particular persons that neglect it ; but also upon the whole nation where it is in such general sort neglected . O house of David thus saith the Lord , execute judgment in the morning , Jer. 21.12 . and deliver him that is spoiled out of the hand of the oppressour : lest my fury go out like fire , and burn that none can quench it , because of the evil of your doings , Ier. 21. Brethren , we of this nation have cause to look to it in time ; against whom the Lord hath of late manifested his just wrath ( though tempered , as we must all confess , with much clemency ; ) yea and his hand is stretched out against us still , in the heavie plagues both of dearth and death . Though the land be full of all manner of sin and lewdness , and so the Lord might have a controversy with us for any of them : yet I am verily perswaded , there are no other kinds of sins , that have overspread the face of the whole land with such an universal contagion ( as it were of a Leprosie , ) as the sins of Riot and Oppression have done . Which two sins are , not only the provoking causes , ( as any kind of sinnes may be ) in regard of the justice of God ; but also the sensible instrumental causes in the eye of reason and experience , of much penury and mortality among us .

30. Surely then , as to quench the fire , we use to withdraw the fewel : so to turn away the heavie wrath of God from us , we should all put to our helping hands , each in his place and calling , but especially the Minister and the Magistrate , the one to cry down , the other to beat down , as all sins in general , so especially these of Ryot and Oppression . Never think it will be well with us , or that it will be much better with us then now it is , or that it will not be rather every day much worse with us then it is ; never look that disorders in the Church , distempers in the State , distractions in our judgments , diseases in our bodies , should be remedied or removed , and not rather more and more encreased : if we hold on as we doe , in pampering every man his own flesh , and despising every man his poor brother . So long as we think no pleasures too much for our selves , no pressures too heavy for our brethren ; stretch our selves along and at ease upon our couches , eat of the fat , and drink of the sweet , Amos 7.4 — 6. without any touch of compassion in our bowels for the afflictions of others : we can expect no other , but that the rod of God should abide upon us , either in dearths or pestilences ; or if they be removed ( for God loveth sometimes to shift his rods , ) in greater and heavier judgments in some other kinde .

31. But as to the particular of Oppression ( for that of Ryot and Intemperance , being beside the Text , I shall no farther press : ) my humble request to those that are in place of authority , and all others that have any office or attendance about the Courts , is this . For the love of God , and of your selves , and your Country , Be not so indulgent to your own appetites and affections , either of Ease , as to reject the complaints ; or of Partiality , as to despise the persons ; or of filthy lucre , as to betray the cause of the fatherlesse and friendlesse . Suffer not , when his cause is good , a simple man to be circumvented by the wilinesse , or a mean man to be overpowred by the greatnesse , of a crafty or mighty adversary . Favour not a known Sycophant ; nor open your lips to speak in a cause to pervert judgment , or to procure favour for a mischievous person . Exod. 23.2 . Turn not judgment into wormwod , Amos 5.7 . Esay 29.21 . by making him that meant no hurt , an offender for a word . Wrangle not in the behalf of a contentious person , to the prejudice of those that desire to live quiet in the land . Devise not dilatory shifts to tug men on along in a tedious course of Law to their great charge and vexation ; but ripen their causes with all seasonable expedition for a speedy hearing . In a word , doe what lieth in your power to the utmost , for the curbing of Sycophants and oppressours , and the protecting of the peaceable and innocent : use the sword that God by his deputy hath put into your hands , Rom. 13.4 , & 1 Pet. 2.16 . for the punishment of evil doers , and for the praise and safety of those that do well . So shall the hearts of every good man be enlarged towards you , and their tongues , to honour you , and to bless you , and to pray for you . Then shall God powr out his blessings abundantly upon you and yours : yea , it may be upon others too , upon the whole land , by your means , and for your sakes . The Lord by his Prophet more then once hath given us some comfortable assurance of such blessed effects to follow upon such premises : The words are worthy to be taken notice of . Jer. 7.5 — 7. If you throughly execute judgment between a man and his neighbour , If you oppress not the stranger , the fatherless , and the widow , and shed not innocent bloud in this place ; Then will I cause you to dwell in this place for ever and ever . Jer. 7. And in Jer. 22. Execute ye judgment and righteousness , Jer. 22.3 — 5. and deliver the spoiled out of the hand of the oppressour : and doe no wrong , doe no violence to the stranger , the fatherless , nor the widow , neither shed innocent blood in this place . For if ye doe this thing indeed , then shall enter in by the gates of this house Kings sitting upon the throne &c. But if ye will not hear these words , I swear by my self saith the Lord , &c.

32. Concerning which and other like passages frequent in the holy Prophets , I see what may be readily opposed . True it is , will some say , where these things are constantly and generally performed ; a national judgment may thereby be removed , or a blessing procured : But what are two or three of us , if we should set our selves to it with all our strength , able to do towards the turning away of Gods judgments , if there be otherwise a general neglect of the duty in the land ? There is something of truth I confess in this Objection : for doubtless those passages in the Prophets aim at a general reformation . But yet consider first , we have to deal with a wonderful gracious and merciful God , slow to anger and of great kindness , Ioel 2.13 . and such a one as will easily be induced to repent him of the evil . And who can tell , but he may return and repent and leave a blessing behinde him ; where but two or three in a whole nation doe ( in conscience of their duty , and in compassion of the state , ) set themselves unfainedly to doe justice , and to love mercy , and to walk humbly with their God , though the generality should be corrupt ? Especially , since we have in the second place such excellent precedents of the riches of his grace and goodness in this kind , upon record : that we might not be without hope , if we do our part , though we were left even alone . God was ready to have spared the five Cities of old Gen. 18. if there had been in them to be found but twise so many righteous men . But he did actually spare Israel , Gen. 18.32 . by instantly calling in a great plague , which he had a little before sent amongst them for their sins , upon one single act of justice , done by one single man . Phinehes moved with an holy zeal , Psal. 106.3 . did but stand up , and execute judgment upon two shameless offenders ; and the plague was staied Psal. 106. Adde hereunto that most gracious proclamation published Ier. 5. and you cannot want encouragement to do every man his own part , whatsoever the rest do : Run to and fro through the streets of Jerusalem , and see now and know , Jer. 5.1 . and seek in the broad places thereof , if you can finde a man , if there be any that executeth judgment , that seeketh the truth , and I will pardon it . Or say thirdly , that the sins of a nation should be grown to that ripeness , that the few righteous that are in it could not any longer adjourn the judgment , ( for as there is a time of Mercy , wherein the righteousness of one or a few may reprieve a whole nation from destruction ; so when the appointed time of their fatal stroke is come , though Noah , Iob , and Daniel should be in the midst of it , Ezek. 14.14 , 20. they could prevail no farther then the delivery of their own soules : ) yet even there those that have been faithful shall have this benefit , that they shall be able to say with comfort ( either in the one sense or in the other ) Liberavi animam meam . That is , Ezek. 3.19 . they shall either be preserved from being overwhelmed in the common destruction , having their life given them for a prey , and as a brand snatched out of the fire , Jer. 39.18 , & 45.5 . Zach. 3.2 . as Noah escaped when all the world was drowned , and Lot from the deflagration of Sodom : or if God suffer them to be involved in the publick calamities , have this comfort to sustain their souls withall , that they were not wanting to do their part toward the preventing thereof . But howsoever , why should any man fourthly , to shift off his duty , unseasonably obtrude upon us a new piece of Metaphysicks , which our philosophers hitherto never owned , in abstracting the general reformation from the particulars . For what is the general , other then the particulars together ? And if ever there be a general reformation wrought ; the particulars must make it up . Do not thou then vainly talk of castles in the air , and of I know not what general reformation : but if thou truly desirest such a thing , put to thy hand , and lay the first stone in thine own particular ; and see what thy example can do . If other particulars move with thee , and so a general reformation follow in some good mediocrity ; thou hast whereof to rejoyce , that thou hadst thy part ( a leading part ) in so good a work . But if others will not come on end cheerfully , so as the work do not rise to any perfection ; thou hast yet wherewithal to comfort thee , that the fault was not thine .

33. Thus have you heard sundry reasons and inducements , to stir you up to the cheerful performance of the duty contained in the Text , of doing justice and shewing mercy in delivering the oppressed . Some in respect of God : who hath given us , first his express command , to which our obedience ; and secondly , his own blessed example , to which our conformity , is expected . Some in respect of our selves : because first whatsoever power we have for the present , it was given us for this end , that we might therewithal be helpful to others ; and we know not secondly , in what need we may stand hereafter of like help from others . Some in respect of our poore distressed brethren , who deserve our pity and best furtherance : considering first the grievousness of their pressures ; secondly the paucity of their friends , but especially and thirdly the equity and righteousness of their cause , when they are in danger to be spoiled by the cruelty , potency , and iniquity of their advrsaries . Some in respect of the duty it self : the fruits and effects whereof ordinarily are , first honour and renown in the world ; secondly , the blessings and prayers of the poor ; thirdly , the blessing of God upon us , and ours ; fourthly , the continuance of Gods mercies unto , and the reversing of Gods judgements from the Land .

34. In the opening of which reasons , I have purposely pressed the duty all along somewhat the more largely , that I might not trouble you with any farther application at the close : and therefore I hope it will not be expected . I presume you would rather expect , if we had time for it , that I should proc●ed to examine the usual excuses and pretensions that are made in this case , when the duty hath been neglected : which Solomon hath comprehended in those few words in the 12 verse , Behold we knew it not ; and withal referred them over , for the trial of what validity they are , to the judgement of every mans own heart , as the deputed Iudge under God ; but ( because that may be faulty and partial ) in subordination to a higher tribunal , even that of God himself , from whose sentence there lieth no farther appeal . This I aimed at in the choise of the Text , as well as the pressing of the duty . But having enlarged my self already upon the former point beyond my first intention ; I may not proceed any farther at this time : nor will it be very needful I should , if what hath been already delivered be well laid to heart . Which God of his mercy vouchsafe , &c.

AD MAGISTRATUM· The Second Sermon . At the Assises at Lincolne in the year 1632. at the request of Sr. WILLIAM THOROLD Knight , then High-Sheriffe of that County . II. Ser. on Prov. 24.10 — 12.

10. If thou faint in the day of adversity , thy strength is small .

11. If thou forbear to deliver them that are drawen unto death , and those that are ready to be slain :

1. WE want Charity ; but abound with Self-love . Our defect in that , appeareth by our backwardness to perform our duties to our brethren : and our excess in this , by our readiness to frame excuses for our selves . Solomon , intending in that particular whereat the Text aimeth , to meet with us in both these corruptions , frameth his speech in such sort , as may serve best both to set on the Duty , and to take off the Excuses . And so the words consist of two main parts : the supposall of a Duty , which all men ought to performe , in the 10. and 11. Verses ; and the removall of those Excuses , which most men pretend for non performance in the 12. Verse . Our Duty , it is to stand by our distressed brethren in the day of their adversity , and to do our best endeavour , by all lawfull wayes to prote●● them from oppressions and wrongs , and to rescue them out of the hands of those , that go about either by might or cunning to take from them either their lives or livelihoods . [ If 〈◊〉 faint in the day of adversity , thy strength is small : If thou forbear to deliver them that are drawn to death , and those that are ready to be slain . ] From which words I have heretofore ( upon occasion of the like meeting as this is , ) spoken of the Duty in this place : shewing the necessity , and enforcing the performance of it , from sundry important considerations ; both in respect of God , and of Our selves , and of our p●or Brethren , and of the Thing it self , in the blessed effects thereof : which I shall not now trouble my self or you to repeat .

2. Taking that therefore now for granted , which was then proved ; to wit , that it is our bounden duty to do as hath been said , but our great sin if it be neglected I shall at this time ( by Gods assistance , and with your patience ) proceed , as the Text leadeth me , to consider of the Excuses , in the remaining words vers. 12. [ If thou sayest , Behold we knew it not : doth not he that pondereth the heart consider it ? and he that keepeth thy soul , doth not he know it ? and shall not he reward every man according to his works ? ] For the better understanding , and more fruitful applying of which words ; we are to enquire of two things : first what the Excuses are , which Solomon here pointeth at ; and then of what value and sufficiency they are .

3. Many Excuses men have , to put by this and every other duty : whereof some are apparently frivolous , and carry their confutation with them . Solomon striketh at the fairest : whereof three ( the most principal , and the most usual of all ) he seemeth to have comprehended in these few words , 1. [ Behold we knew it not . ] As thus . Either first , we knew it not : that is , we never heard of their matters ; they never made their grievances known to us . Or secondly , we knew it not : that is , we had no clear evidence to give us full assurance , that their cause was right and good . Or thirdly , we knew it not : that is , though to our apprehension they had wrong done them , yet as the case stood with them , we saw not by which wayes we could possibly relieve them ; we knew not how to help it .

4. These are the main Excuses : which of what value they are , is our next Enquiry . Wherein Solomons manner of rejecting them will be our best guide . Who neither absolutely condemneth them , because they may be sometimes just ; nor yet promiscuously alloweth of them , because they are many times pretended without cause : but referreth them over for their more particular and due triall , to a double judicature . That is to say , to the judgment of every mans heart and conscience first , as a deputy Iudge under God : and if that faile in giving sentence , ( as being subject to so many errours , and so much partiality , like enough it may , ) then to the judgment of God himself , as the supreme unerring and unpartial Iudge , from whose sentence there lieth no appeal . Which judgment of God is in the Text amplified , by three several degrees , or as it were steps of his proceeding therein : grounded upon so many divine attributes or properties ; and each fitted to other in so many several Propositions . Yet those not delivered categorically and positively : but ( to adde the greater strength and Emphasis to them , ) put into the form of Negative Interrogations or Questions . Doth not he consider ? doth not he know ? and shall not he render ? That is , most certainly and without all peradventure , he doth consider , and he doth know , and he will render .

5. The first step of Gods judicial proceeding , is for Inquisition ; and that grounded upon his Wisdom : 1. [ Doth not he that pondereth the heart consider it ? ] As if he had said , The Lord is a God of admirable Wisdom , by whom are weighed , not only the actions but also the Spirits of men , and their very hearts pondered : Prov. 16 ▪ 2. — 21.2 . neither is there any thing , that may escape his Enquiry . Trust not therefore to vain Excuses : for certainly thy heart shall be throughly sifted , and thy pretensions narrowly looked into , when he taketh the matter into his consideration . 2. Doth not he that pondereth the heart consider it ? The next step is for Deprehension , or Conviction : and that grounded upon his knowledge or Omniscience . [ And he that k●epeth thy soul , doth not he know it ? ] As if he had said , Thou maiest by colourable pretences delude men , who are strangers to thy soul , and cannot discern the thoughts and intents of the heart . But there is no dissembling before him , Heb. 4.12 , 13. unto whose eyes all things are naked and open , nor is there any creature that is not manifest in his sight . He that made thy soul at the first , and hath ever since kept it , and still keepeth it , observing every motion and inclination of it , he perfectly knoweth all that is in it : and if there be any hidden guile in any secret corner of it , though obscured from mans search by never so many windings and labyrinths , yet he will undoubtedly finde it out . He that keepeth thy soul , doth not he know it ? 3. The last step is for Retribution : and that grounded upon his Iustice. [ And shall shall not he render to every man according to his works ? ] As if he had said , If mortal man were to decide the matter , thou mightest have some hope , that time , and other means that might be used , might frame him to thine own bent : either to connive at a gross fault , or to admit of a slender excuse . But God is a most righteous Iudge , not to be wrought upon by any artifice to do iniquity , or to accept the persons of men . According therefore as thy works are , so without all question shall thy doom be . Gen. 18.25 . Shall not the Iudge of all the world do right ? And shall not he render to every man according to his works ?

6. Thus you see the Text opened , and therewithal opened a large field of matter , if we should beat out every particular . But that we may keep within some reasonable bounds and within the time , we will hold us to these three principal points or conclusions . First , that the several excuses before mentioned , as supposed to be pointed at in the Text , may be sometimes pleaded justly and reasonably ; and in such case are to be admitted and allowed . Secondly , that they may be also all of them , and are ( God knoweth ) too often pretended , where there is no just cause for it . Thirdly , that where they are causelesly pretended , though they may blear the eyes of men , yet will they be of little avail in the sight of God . Of each of these in the order as I have now proposed them : and first of the first . [ If thou sayest , Behold we knew it not . ]

7. Questionless if that allegation could never be just , Solomon would wholly and absolutely have rejected it . Which since he hath not done , but referred it to judgement : we may conclude , there are times and cases , wherein it will be allowed as a good and sufficient plea , if it shall be said , Behold we knew it not . We esteem it the Fools buckler , ( and it is no better , as it is many times used , ) to say , Non putaram . Yet may a right honest and wise man , without the least blemish to his reputation , be sometimes driven to take up the very same buckle● , and to use it in his own just defence . When he is charged with it as his crime , that his brother hath been oppressed , and he hath not delivered him : be he a private man , or be he a publick minister of justice , it will sufficiently acquit him both in the judgement of God , and of his own heart , and of all reasonable men , if he can say bonâ fide , as it is in the Text , Behold I knew it not . The truth whereof I shall endeavour to make appear to you in each of the three fore-mentioned respects . First , men may want due information for matter of fact : or Secondly , their judgements may be in suspense for point of right : or Thirdly , where they perfectly comprehend both the whole business , and the equity of it , there may lie such rubs in the way , as all the power and skil they have , will not be able to avoid ; so that though the cause be good , they cannot tell for their lives which way to do good in it . In any of which cases , may they not well say , Behold we knew it not ?

8. First , they may want information for matter of fact . Not to speak of things farther off , which therefore less concern us : of those things that are done amongst them that live under us or near us , how many passages are there , that never come to our knowledge ? Much talk there is indeed in all our meetings , and much bold censuring of the actions of those that are above us , at every table . Yet much of this we take up but upon trust , and the credit of flying reports , which are ever full of uncertainty , and not seldom of malice : and so we run descant upon a false ground . But as for the affairs of them that are below us , whereon especially the duty of the Text is to be exercised : other then what we chance to hear of obiter ; and by imperfect or partial relations , very little thereof is brought to our ears , by way of just complaint , or according to pure truth . And of all men , the greatest are sure evermore to know the least . It is one of the unhappinesses of Princes and Magistrates , and all that are in high place , that whereas all their speeches and actions are upon the publick stage , exposed to the view and censure of the very meanest ; as a Beacon on the top of a hill , open to every eye , and bleak to every winde : themselves on the contrary can have very little true information of those abuses and disorders in their inferiours , which it properly belongeth to them both to punish and reform . If in private families , which being of a narrow compass are therefore easily looked into , a a L. Syllae Metella conjux , p●lam erat impudica : id Athenis cantabatur , & Sylla ignorabat . Hier. 1. cont. Jovin . the Master commonly be the last , that shall hear of what is amiss therein , b b Juvenal . Sat. 10. ( Dedecus il●e d●mus sciet ultimus : ) how much more then is it improbable in a great Township , in a spacious County , in a vast Kingdom , but that manifold nusances and injuries should escape the knowledge of the most vigilant and conscionable Governours ? When both Court and City and the whole Empire rang of wanton Livia's impudent lasciviousness , and Messalina's audacious courtings of Silius : the Emperours themselves , Augustus father to the one , and Claudius husband to the other , heard nothing of either , till the news was stale every where else . Principes omnia faciliùs , quam sua cognoscunt ; saith the Historian concerning the one : and the Satyrist concerning the other , c c Juvenal . ubi sup●à dum res nota urbi & populo contingat Caesaris aures . And no doubt but many pious and gracious Princes , many grave and severe Magistrates , are better perswaded of the faithfulness of those Officers they employ under them , and of the honesty of those Servants they keep about them , then possibly they may deserve ; because they hear no complaints of them to the contrary : whereas , if they had sufficient information , or but seasonable intimation , what oppressions and exactions many times are either done by them , or at least commonly suspected and rumoured among the people to have been done by them ; we cannot with charity think , but that they would soon make some diligent enquiry into their dealings , and either displace them , or otherwise duly chastise them , if they should be found faulty .

9. Now of this Ignorance in Governours and great ones , of the wrongs done to poor men , there may be rendred sundry particular reasons , which yet all referre to two heads . For poor men many times when they have a good minde to complain , want a fit opportunity : and many times again having the opportunity , they have no great mind so to do . For the first , they that do wrong , commonly are men of power ( on the side of their oppressours there was power , Eccl. 4.1 . Eccles. 4. ) and men of Estate ( do not the rich men oppress you ? Jam. 2.6 . Jam. 2. ) Now men of power and estate , by reason of their greatness , are fittest to converse with great ones , and men of place : so that these hear little but what they hear from those ; because they have little communication ( at leastwise not in any free and familiar manner ) with any but such as they are . And I ween such men have not so little discretion , as to tell tales against themselves . Where as meaner men cannot have the like opportunities , neither can be admitted into the presence of those that are in authority at their own pleasures , to present their grievances to them : neither indeed is it altogether fit they should . For if mean men should have the like free access to the higher powers , that great ones have : it would create such molestation to the Magistrate , and breed such insolency in the peasant , as could not be suffered . The Magistrate would soon grow weary of his life ; when he should be quite overwhelmed with multitudes of unmannerly and importunate suiters , and that many times for very trifles , not worth the speaking of . And the people would grow insolent with it beyond measure . For the meaner ones are ( to their power ) nothing less unjust then the greater ones are : but much more clamorous then they , and not to be satisfied with any reason , if they might be heard when they would , and suffered to speak as long as they would . Which seemeth to me to be one special reason , why there are in well-ordered Common-wealths set Courts , and Circuits appointed for the administration of Iustice ▪ That so , neither on the one side the Magistrate be over-cumbred , as he must needs be , if all suiters might have free access at all times ; nor yet on the other side poor men that sustain wrong , should be left without remedy , as they must needs be if it were not at some times or other free for them , to make their just complaints .

10. But then you would think at such times as these , wherein it is free for any man that will to signifie and to prosecute his grievances , either by open plea in the Court , or by private petition to the Judge ; that every man that is oppressed should make his case known : so as no Magistrate could pretend want of information . But yet it is not so . For many times ( which is the other reason ) they that are wronged , though they have liberty to complain , are yet held off from so doing upon other considerations . 1. Either they distrust themselves , being but simple men , unskilled in the quillets of the Law ; such as neither are able to tell their own tale handsomely , nor have any friend whom they may trust to do it heartily for them . And therefore as good sit still , think they , as stirr in a business , and marr it in the handling . 2. Or perhaps some of their neighbours have told them , what themselves have learned by dear experience , that the Law is both costly and hazardous . There are so many devices to adjourn a hearing , when all things are ready prepared and ripe for it ; to fetch about a business again , when a man should think he had brought it to an end ; to weary out a weak adversary with torturing delayes , especially if a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eu●p . in Orest . act. 5. a poor man contend with a rich , or a plain-dealing man with a crafty companion ; ( not to mention those fouler corruptions , suborned witnesses , packt juries , and other-like enormities : ) that they think it better to be quiet , and to bear their pressures and griefs as well as they can , then to enter into a tedious course of Law , whereof the charge is certain ( certain I mean to be great , though how great it will be is uncertain enough ) but the issue altogether uncertain . 3. Or it may be they dare not complain , for fear of incurring the farther displeasure of their potent or subtil adversaries : who perhaps , if further provoked by meeting with opposition from them , might sit closer upon their skirts then formerly , and do them a shrewder turn for it another day . And therefore if they look for any favour from them hereafter ( and from some persons it must be looked upon as b b — gloriantur latrones , ijs se vitam dedisse , quibus non ademe●unt . Cicer. pro Milon . a favour , by those that are not big enough to wrestle with them , that they do them no farther harm ; ) they must resolve to sit down with the present loss , suffer all and say nothing . Out of those and many other like considerations , ( more then I can think of , or if I could , then the time would suffer me to present before you , ) the grieved party often forbeareth to complain . And then the Magistrate being not made acquainted with the business , may justly say , Behold we knew it not .

11. And as he may be ignorant in matter of fact , for want of due information : so may he secondly be doubtful in point of right , for want of clear and full evidence . Whereof also there may be divers reasons : and among the rest these which I shall now propose . First , the great diversity , yea sometimes flat repugnancy and contrariety , that is between the informations on the one side , and on the other . For men are extremly partial , and will not tell their own tales with such sincerity and indifferency as they ought : but as much in favour of themselves , and to the prejudice of their adversaries , as they can devise to doe with any shew of probability . We use to say , One tale is good , till another be told : And the proverb is true , in that sence wherein it was first meant , and is commonly understood . Solomon hath a proverb much to the same purpose , [ He that is first in his own tale seemeth righteous : Prov. 18.17 . but then his neighbour cometh and searcheth him out . Prov. 18. ] The meaning is plain , One tale is good ; that is , whether it be so or not , it seemeth so at the first hearing . But if we will speak of things , not after the appearance , but according to truth , and pronounce of them as they are , and not as they seem : may we not much rather invert the proverb , and say , One tale cannot be good , till the other be told ? That is , whether it be good or not , the Iudge may not give credit to either , till he hath heard both . Nay , may we not many times farther say , when both tales are told , that neither is good ? Because there is most-what in every mans tale a mixture of some falshoods with some truths : whereby it may so happen sometimes that he which hath in truth the more equity on his side , by the mingling in some easily discoverable falshoods in telling his tale , may render his cause the more suspicious to him that heareth it , to think the whole tale naught ; and he that hath indeed and upon the whole matter the worse cause , may yet by the weaving in some evident truths or pregnant probabilities in the telling of his tale , gain such credit with him that heareth it , that he will be very inclinable to beleeve the whole tale to be good . Or howsoever , they may be both so equally false , or at least both so equally doubtfull : as no one that heareth them , can well tell whether of both to give credit to . It was so in the famous case of the two inmate harlots , whereof King Solomon had the hearing . 1 King . 3.16 . &c. The living child is mine , the dead one thine , saith the one : No , saith the other , the dead child is thine , and the living mine . Here were presumptions on both sides : ( for why should any woman challenge another womans child ? ) but proofs on neither : ( for being there were none in the house but they two , neither of them could produce any witnesses . The case hung thus even : no more evidence on the one side then on the other ; no lesse confidence on the one side , then on the other . Solomon indeed by that wisedom wherewith God had endowed him in a transcendent measure , found out a means whereby to turn the scales , to untie that hard knot , and to discover the hidden truth . But what could a Iudge or a Iury of no more then ordinary wisdom then have been able to have said or done in such a case ? but even to have left it as they found it ? And truly for any I know , Ignorance must have been their best excuse .

12. And as first in the Information , so there may be a defect secondly in the Proofs . He that hath the better cause in veritate rei , may yet fail his proofs , and not be able to make it judicially appear that he hath the better Cause . In which case , the old axiome holdeth , Idem est non esse & non apparere : it is all one in foro externo , and as to the determination a a Quod probari non potest , mihi infectum est . Bern. de praecept . & dispens. of a Judge upon the Bench , who is to pronounce secundùm allegata & probata : for a man not to have a right , not to be able to make it appear in a legal way and by such evidence as is requisite in a judicial proceeding , that he hath such a right . Or he may be outsworn by the depositions of the witnesses produced on the behalf of the adverse part : though ( it may be ) utterly false ; yet direct and punctuall against him , and so strong enough howsoever to cast him in his suit . For what Iudge , but the great Judge of heaven and earth , can certainly and infallibly know , when two or three men swear directly to a point , and agree in one , whether yet they swear a falshood or no ? Or what should induce a mortall Iudge , not to beleeve them ? especially , if withal he see the proofs on the other side to fall short ? And if in such a case , following the evidence in the simplicity of his heart , he give away an honest mans right from him to a Knave : he is not to be charged with it , as a perverter of justice , but hath his apologie here ready fitted for him in the Text , Behold we knew it not .

13 Adde hereunto in the third place , the great advantage or disadvantage that may be given to a cause in the pleading , by the artificiall insinuations of a powerfull Orator . That same flexanimis Pitho , and Suadae medulla , as some of the old Heathens termed it , that winning and perswasive faculty which dwelleth in the tongues of some men ; whereby they are able not only to work strongly upon the affections of men , but to arrest their judgements also , and to encline them whether way they please : is an excellent endowment of nature , or rather ( to speak more properly , ) an excellent gift of God . Which whosoever hath received , is by so much the more bound to be truly thankful to him that gave it , and to do him the best service he can with it : by how much he is enabled thereby to gain more glory to God , and to do more good to humane society , then most of his brethren are . And the good blessing of God be upon the heads of all those , be they few or many , that use their eloquence aright ; and employ their talent in that kinde for the advancement of justice , the quelling of oppression , the repressing and discountenancing of insolency , and the encouraging and protecting of innocency . But what shall I say then of those , be they many or few , that abuse the gracefulness of their elocution ( good speakers , but to ill purposes , ) to enchant the ears of an easie Magistrate with the charms of a fluent tongue ; or to cast a mist before the eyes of a weak Iury , as Juglers make sport with Countrey people , to make white seem black , or black seem white ; so setting a fair varnish upon a rotten post , and a smooth gloss upon a course cloth : as Protagoras sometimes boasted that he could make a bad cause good , when he listed ? By which means judgement is perverted , the hands of violence and robbery strengthened , the edge of the sword of justice abated , great offenders acquitted , gracious and vertuous men molested and injured . I know not what fitter reward to wish them for their pernicious eloquence , as their best deserved see ; then to remit them over to what David hath assigned them in Psalm . 120. What reward shal be given or done unto thee , O thou false tongue ? Even mighty and sharpe arrowes , with hot burning coales . Psal. 120. I might adde to those , how that somtimes by the subtilty of a cunning sly Commissioner ; sometimes by the wilful misprision of a corrupt , or the slip of a negligent , or the oversight of an ignorant Clerk ; and by sundry other means , ( which in regard of their number , and my inexperience , I am not able to recite : ) it may come to passe , that the light of Truth may be so clouded , and the beams thereof intercepted , from the eyes of the most circumspect Magistrate , that he cannot at all times clearly discern the Equity of those Causes that are brought before him . In all which cases , the only Apology that is left him , is still the same as before ; even this , Behold we knew it not .

14. But when he perfectly understandeth the whole business , and seeth the Equity of it , so as he cannot plead Ignorance of either : there may yet be thirdly place for his just excuse , if he have not sufficient means wherewith to relieve and to right his wronged brother . A mere private man , that is not in place of authority , may bemoan his poor brother in the day of his adversity , and give him his best advise ( to the measure of his understanding ) what to do : but can otherwise do very little towards the delivering of him from the mischief that is intended him . Unless perhaps by mediating for him , as well as he can with that little power or interest he hath , either with the adversary , or with the Magistrate , that they would be good to him . And that is ordinarily the utmost that such a person can do for his poor friend : for he may not endeavour , beyond the warrant of his calling , and the sphear of his power . Nay , he cannot do even that , with any great confidence of success , unless he have some special interest either in the Magistrate , or Adversary ; especially if the Adversary be either a faithless , or a fickle , or a captious , or a wilfull man , ( as few of those that molest others wrongfully , but fall under some part of this character : ) yea , he may rather in that case fear , lest possibly by his intervention he should but provoke the adversary the more , and then he should by his a a Sedulitas illum , quem stuliè diligit , urget . Hor. 2. Epist. 1. officiousness do his friend more harm then good .

15. Not to speak of infinite other impediments , and discouragements , that may frustrate the good desires and endeavours of a mere private man concerning this duty : let us consider how it is with more publick persons ; for they are the men , upon whom especially I am now to press this duty . Such persons I mean , as either are indued with publick authority by vertue of their Callings , being seated in the place of Magistracy and Government : or else in regard of the eminency of their condition in the places where they live , have some power among their tenants and neighbours , to sway something with them . Even these also , both the one sort and the other , may many times be destitute of requisite means and abilities , to vindicate those whom they see and know to be wrongfully oppressed out of the hands of their oppressours . Whereof there are , besides divers other , these apparent Reasons .

16. First the laws of men cannot foresee all the mischiefs that may be done in a land : nor can they prevent all those they doe foresee . Wherein is observable a singular preheminence of the holy Law of God , above all humane Laws in the world . The Law of the Lord is perfect Psal. 19. absolutely perfect , to meet with all sinful aberrations whatsoever . But the best Laws , that ever were devised by the wit of man , were imperfect ; neither could provide against all emergent abuses and inconveniences . I have seen an end of all perfection , saith David again Psal. 119. but thy Commandement is exceeding broad . Quàm angusta innocentia est , ad legem bonum esse ? quantò latiùs officiorum patet , quàm juris regula ? Senec. 2 de ira . 27. The Laws of men are but narrow things in comparison , and must of necessity leave out more then they can take in : Gods Commandment only is broad enough to take in all . For instance , I shall name you but one or two , of ten thousand . The unconscionable racking of rents ; the selling of cattel to poor husbandmen , that have not their money ready to buy in the markets , upon a years day for almost double the price ; the underbuying of commodities far below the worth for disbursing a little money before-hand to supply the present necessity of such a one as might very ill afford such a penniworth ; and the like : which are all very grievous oppressions in themselves , and by the Magistrate knowen so to be . Yet what can he do to help it ; so long as the Laws have provided no remedy there against ? True it is , the Law of God reacheth them all : 1 Thess. 4.6 . and therefore if any man goe beyond or defraud his brother in any matter , or in any manner , he must not think to escape unpunished , because the Laws of the State under which he liveth taketh no conusance of any such matter . God , who governeth according to his own Law , and not according to mans Law , will undoubtedly be the avenger of all such : But the Magistrate , who is to govern according to the established Laws of his Country , must not stretch himself beyond his Rule ; but leave those evils that are without the reach of his authority , to the just vengance of him to whom all vengance belongeth .

17. Secondly , mens Laws are subject ( besides that imperfection , Psal. 94.1 . ) to another great impotency , in this ; That they cannot effectually provide against those general inconveniences , for the preventing whereof they are especially devised : without leaving a possibility for particular mischiefs to fall ▪ and that right heavily sometimes upon , and much to the prejudice of , some honest well deserving men . Now where a good subject , that meaneth nothing but well , is thus unhappily fallen under the heavy pressure of the Law ; a a Quis est iste , qui se profitetur omnibus legibus innocentem ? Senec. 2. de ira . 27. ( and that may be any bodies case ) a just and compassionate Magistrate may be heartily sorry for him , and if it lye in his power to procure for him from a higher power some mitigation of the Law , he will do his best to effect it . But for the most part , especially where things are prosecuted eagerly and with malice against the poor man ; he cannot devise any means that may be effectual to deliver him , without danger of bringing both himself into trouble , and the Laws into contempt , and of opening a wide gap to the exercising of an arbitrary power by the Judg ( then which there is scarce imaginable any evil of more mischievous consequence in a Common-wealth ) and to many other mighty inconveniencies .

18. There is yet a third vanity , whereunto ( the Law of God only excepted , ) all other Laws are subject . That when they are made with as much advised deliberation , and drawn up into a form of words with as much fulness , perspicuity , and caution , as the wisdom of the best heads could possibly contrive : yet the nimble wit of man , within the compass of a few moneths or years , will finde out some hole or other to creep out at ; some slight evasion , whereby to slacken the sinews , and to elude the force and intention of the same . By which means many times crafty companions are set without the danger , and honest well-meaning men put beside the benefit of those Laws , which were really intended for the curbing of the one sort , and the protecting of the other ; and the Magistrate cannot do withal .

19. These three reasons are taken from the quality of the Laws : I adde but a fourth , taken from the condition of the Times . A good Magistrate may have the hap to fall into such evil times : that if he should attempt to do that service to the publick , by partaking with righteous , and opposing against unrighteous men and causes , with that freedom that would well become him to do , if the times were better , he should not only be sure to lose his labour , but be in danger also to lose his place , by striving against the current to no purpose . Now in such times , if he do not always lend his helpe to those that are hardly dealt withall , in that measure which perhaps they expect : his inability to do them good may be a reasonable excuse for him . But is not this to teach the Magistrate to temporize ? Or may he slug in his office , or desert his bounden duty , for fear of Bug-bears , or by pretending there is a Lion in the way ? Nothing less . God forbid any man that occupieth the place of the Lords Messenger should utter a syllable of encouragement to any Magistrate , Prov. 26. ●3 . to make himself a slave to the times ; either by running with a multitude to do any evil action for the winning of their favour , Exod. 23.2 . or by forbearing ( out of a base fear and a faint heart ) to do any good , whereunto his power and opportunity will serve him .

20. But the thing I say is this . It is a point of Christian wisdom for a Magistrate or any other man , if the Lord cast him upon evil times , to yield to sway of the times so far , ( provided ever , that it be done without sin , ) as not wilfully to deprive himself of the power and opportunities of doing the good he can , by striving unseasonably to do more good then he can . The reason whereof is grounded upon that well known Maxim , so generally allowed of by all Divines ; That affirmative precepts ( such as this of delivering the oppressed , is ) do not oblige ad semper , at all times , and in all places , and with all circumstances , as Negative precepts do . But for exercising the offices of such ( affirmative ) precepts , there must be a due consideration had of the end , and of all requisite Circumstances , to be laid together one against another in the ballance of prudence : and according to the exigence thereof , the duty is for that time to be either performed or omitted . Our Solomon telleth us , Eccl. 3. that there is a time for every thing ; Eccl. 3.1 . — 11. and that every thing is beautiful in its time : implying withal , that taken out of the right time , nothing is beautiful . He saith there also , that there is a time to keep silence , and a time to speak . — 7. And surely the evil time is the proper time for keeping silence . Therefore the prudent shall keep silence in that time , Amos 5.13 . for it is an evil time .

21. Now seeing that by so many several wayes , as these which I have already mentioned , most of which doe frequently happen ( besides infinite more , which may happen , according to the infinite variety of particular occurrents ) Magistrates and others may be excused for not helping those to right that suffer wrong : it should make us all very watchful over our speeches , and sparing in our censures , ( wherein yet for the most part we take to our selves a marvellous Liberty , a great deal more then becometh us , ) concerning the actions and dealings of our Governours . It is no wonder to hear light-headed people , and such as can look but a little way into the affairs of the world , clamorous : as shallowest becks run with the greatest noise , and the emptiest vessels give the lowdest sound . Nor is it a new thing , to see such men , as by their own unconscionable dealings help to make the times as bad as they are , to set their mouthes wide open in bitter invectives against their betters , and to be evermore declaming against the iniquities of the times . But it grieveth my very soul , when I see men otherwise discreet , and such as are in some reputation for vertue and godliness , sometimes to forget themselves so much as they do , and to be so far transported beyond the bounds of sobriety and duty , as to speak their pleasure of those that are in place either of supream , or of high ( though subordinate ) authority : as if all were naught ; every man looked only after his own ease , or his own gain , or his own advancement ; but none regarded to amend any thing amiss , or took to heart the wrongs and sufferings of poor men .

22. To see the manifold oppressions that are done under the Sun even in the best times , Eccl. 4.1 . & 5.8 . ( Solomons reign was a time blessed with peace and plenty ; yet did he complain of the oppressions of the poor in his dayes , but for all that large measure both of power and wisdom wherewith God had endowed him he could not remedy all ) will stir up in every man that hath any holy warmth in him , a just indignation there-against . But commonly ( such is our selvishness , we are most fiery , when the mischief lighteth upon our selves , or upon those that stand in some near relation to us . Therefore I cannot in charity but impute those excesses of such men , to their zeal of justice , and indignation against those that either pervert it , or but neglect it : but heightened through the violence of the perturbation , to the distemper of Fury . Which maketh me now and then to think of those words of Solomon : which perhaps hath another meaning , yet are very fitly applyable this way , Eccles. 7.7 . in Eccles. 7. Surely oppression maketh a wise man mad . For as a man , who whilest he was master of his reason was quiet and companyable , fallen afterwards raging mad , raileth and striketh and flingeth stones about him , sparing none that cometh within his reach , be he never so good : little otherwise doth a wise man mis-behave himself ( in his language ) towards his betters , when he is put a little as it were out of his right wits through the distemper of some violent perturbation of minde , by a mis-no●mer called zeal .

23. It would be some bridle both to our tongues and passions , seriously to consider ; that it becometh not the servant of God , to speak evil of Governments or Governours openly , 2 Pet. 2.10 . though some things should be much amiss in the land , and little done in order to the amending thereof : for that is a kinde of blasphemy ; for so the Apostles word is . Openly did I say ? I did so : because too often men do so . But the truth is , the servant of God is not allowed by his Master to speak evil of dignities ; no not in his private chamber ; Eccl. 10.20 . more yet ; not so much as in his private thoughts . Much less , to proclaim the infirmities of his Governours to the wide world , for fear Cham's curse should light upon him : over which he ought rather with blessed Sem and Iaphet to cast the mantle of Charity , Gen. 9.22 . &c. to hide their nakedness from the eyes of scorners . Least of all to smite Princes for Equity , and to cry out upon them as men that make no conscience of the discharge of their duty in that their high calling , Prov. 17.26 . so long as they are careful in the generality to promote the execution of Iustice within their territories : only for suffering those evils , which they cannot so easily remedy as we can observe ; and for not doing that good , which is not altogether in their power to do . So long as God is pleased to suffer noisome corruptions to remain in the hearts of the best , and strong lusts to reign in the hearts of the most ; which will be so long as the world lasteth : it cannot be but often times offences will come , disorders and abuses will grow , right will be overborn by might , the plain-dealing will become a prey to the crafty , wrongs and indignities will be offered ; which the wisest and greatest and godliest Magistrates shall never be able wholy either to prevent , or remedy .

24. Let it suffice thee , for the possessing thine own soul in patience , to know ; that all shall be righted one day . God will set all straight at the last : but that day is not yet . It is thy duty in the mean time , to pity thy superiours , rather then to envie them , that have so much work to doe , and yet are exposed to censure and obloquie , as if they did nothing , because they do not that which never yet any mortal man could do , in suppressing all oppressions . It is thy duty , whatsoever actions of theirs may be capable of a just excuse , or of a fair interpretation , to allow it them : and for what cannot be excused , to mourn for them in secret , 1 Sam. 15.35 . but not to make a noise about them openly ; when neither thy calling will warrant thee , nor the hope of any good effect to follow upon it can encourage thee so to doe . If they say , Behold we knew it not : whether they say it truly , or untruly , what is that to thee ? The judgment of that , I finde in my Text referred to God , and to their own hearts : but no where to thee . Thou must take it for a good excuse howsoever , and rest content therewithall .

25. Secondly , it may be some comfort to the soul of every godly man and Magistrate , amidst all the oppressions and disorders that are done or suffered in the land without redress ; if his heart can tell him that he hath not been willingly accessary thereunto , but that he can truly say , Behold we knew it not : that God will admit that his just excuse . God is not ( and happy it is for us that he is not ) so hard in his righteous judgments , as we are too often in our rash censures . He looketh not to reap , where he hath not sowen : nor will he demand an accompt of a talent , where none was disbursed : nor require of any man above the proportion of that power , wherewith he hath entrusted him ; and of those means and opportunities , which he hath vouchsafed him . If there be but a willing minde , and a faithful endeavour , according to power , and as occasions serve , to do his duty chearfully in this , or any other kinde : the Lord will graciously accept it , according to that a man hath , and not according to that he hath not . Thrise blessed therefore is that Magistrate , or other man who ever he be , that hath considered the poor and needy with a compassionate heart , Psal. 41.1 . and a a — prosilire libet in sorum ; commodare alteri vo●em , alteri operam : etsi nihil prosuturam , tamen conaturam prodesse . Senec. de tranquil . c. 1. bent himself with all his strength to deliver them out of their oppressions and troubles ; although he have not been able to accomplish it to the full of his desires : for he shall reap the reward of that which is done ; and that which is not done , shall never be laid to his charge . Only , that he do not flatter himself with a false comfort : let him be well assured first , that his Excuse will hold water , and that his heart condemne him not as a liar , when he saith , Behold we knew it not . For this Excuse , though sometimes just , as we have now heard at large ; yet many times is pretended without cause : which is our next point , now to be considered with more brevity .

26. If to pretend an excuse were sufficient to discharge a man from a fault : amongst so many offences as are in the world , we should have much a doe to finde an offender . Those men that are almost ever behinde with their worke , are yet seldome to seek for an excuse . The disease is Epidemical ; I may say , Oecumenical too . We have it by kinde : derived in a perpetual line of succession , from the loins of our first parents . Gen. 3.12 . — 13. As Adam and Eve were not without their excuse ( The woman gave me ; and The serpent beguiled me , ) so neither was bloody Cain , their first-born without his , ( Am I my brothers keeper ? Gen. 4.9 . ) Nor disobedient Saul without his , ( The people took of the chief things to sacrifice to the Lord : 1 Sam. 15.15 . 1 Sam. 25.11 . ) Nor churlish Nabal without his , ( Shall I take my provision killed for my Shearers , and give it to men I know not whence they be ? ) Nor , ( that I may spare the particulars , and take a world of them together , ) will the whole crew of cursed reprobates be without their excuse too , even then when the last sentence is ready to be pronounced upon them , Matth. 25.44 . ( Lord , we never saw thee hungry , or thirsty , &c. ) From Adam the first sinner , who was then presently turned out of Paradise , unto the last damned wretched , who shall be then presently turned into hell : no sinful man but hath at sometime or other bewrayed the leaven of his natural hypocrisie , by excusing his transgressions . Such a proneness there is in all the sons of Adam , Ad excusandum excusationes in peccatis : that it may be said of all mankinde , what is written of the guests that were bidden to the great Supper , Luke 14. They all began with one consent to make excuses . Luke 14.18 .

27. The true Reason whereof is , that wretched pride , vain-glory , and hypocrisie , ( from which we had all need to pray , Good Lord deliver us ) which cleaveth so fast and inseparably to our corrupt natures . Whence it is , that many men , who pass so little for their consciences , yet stand so much upon their credit : As Saul , who using no diligence to regain the favour of God , was yet very solicitous , 1 Sam. 15.30 . that his honour might be preserved in the opinions of the people . Indeed , we are neither careful to do well , nor willing to hear ill : Loath are we to leave our sins ; and we are as loath to own them . And therefore we throw cloaks over them ; that the outside may look comely howsoever , and the dishonesty that is underneath may not be seen . Our Saviour speaketh of the Pharisees cloak of hypocrisie ; John 15.22 . 1 Thess. 2.5 . 1 Pet. 2.16 . & S. Paul of a cloak of covetousness ; and S. Peter of a cloak of maliciousnes . They write of a a Plutarch in Lucul . Lucullus , that out of his private wardrobe he furnished the Pretor ( his freind ) for the adorning of a popular shew with more then two hundred Cloakes : Horace playeth the Poet , and maketh it up b b — sibi millia quinque esse domi chlamydum . Horat. 1. ep. 6. five thousand . Every one of us hath the wardrobe of his heart plentifully furnished with these cloakes ; even beyond what the Poet could faine of him : Cloakes of all sizes , Mark 10.50 . and for all purposes , and to fit all occasions . But as old Bartimeus cast away his cloake , to follow Christ : so must we , if we will be Christs disciples , cast away from about us all these cloakes of vain pretensions and excuses . But that we shall never do to purpose , unless we first cast out from within us that pride and self-love , whose Liveries those Cloaks are . The better we shall learn that first great lesson of self-denial , the less will we seek to excuse our errours with vain pretensions .

28. But the more apt we are by nature to justifie our selves by causeless excuses : the greater ought to be the care of every good man , ( the only use I shall now make of this point , ) to examine the truth and the weight of those excuses which he pretendeth in his own defence . Whether they have justae excusationis instar , and will bear a good and sufficient plea : or be but rather a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eurip. shifts , devised to serve a present turn , more for outward shew , then real satisfaction within . Which is that Iudicium cordis , the judgement of the heart , whereunto Solomon , as I told you , referreth over this pretension ( Behold we knew it not ) to receive its first and most immediate trial . Doth not he that pondreth the heart consider it ? What the tongue pleadeth , is not a thing so considerable with God , as how the heart standeth affected .

29. For the approving his heart therefore in this business , before him that knoweth it perfectly , and is able to ponder it exactly : let every Magistrate , and other Officer of justice , consider in the fear of God . First , whether he hath been willing , ( so far as his leisure amidst the throng of other his weighty imployments would permit , ) to receive the petitions , and with patience to hear the complaints of those poor men , that have fled to him as to a Sanctuary for refuge and succour ? Job 29.16 . Iob professeth himself to have been a father to the poor : and he is a very unnatural father , that stoppeth his ears against the cryes of his children ; or so terrifieth them with his angry countenance , that they dare not speak to him . Solomon in the twenty ninth of this book distinguisheth a righteous man from a wicked by this ; that the righteous considereth the cause of the poor , Prov. 29.7 . but the wicked regardeth not to know it . He that rejecteth their complaints , or beateth them off with bug-words and terrour in his looks , either out of the hardness of his heart , or the love of ease , or for whatsoever other respect ; when he might have leisure to give them audience , ( if he were so minded , ) and to take notice of their grievances : cannot justly excuse himself by pleading , Behold we knew it not . But I must hasten . Let him consider Secondly , whether he have kept his ear , and his affection equally free to both parties : without suffering himself to be possessed with prejudices against , or to be carried away with favourable inclinations towards the one side more then the other . He is too little a Iudge , that is too much either a friend , or an enemy . Thirdly , whether he hath used all requisite diligence , patience , and wisdom in the examination of those causes that have been brought before him , for the better finding out of the truth ; ( as Iob searched out the cause which he knew not : ) without shuffling over business in post-haste ; Job 29.17 . not caring which way causes go , so he can but dispatch them out of the way quickly , and rid his hands of them . Fourthly , whether he hath indeed endeavoured to his power to repress or discountenance those that do ill offices in any kinde , tending to the perverting of justice : as namely , Those that lay traps for honest men , to fetch them into trouble without desert ; Those that sow discord among neighbours , and stir up suites for petty trespasses and trifles of no value ; Those that abett contentious persons , by opening their mouths in their behalf in evil causes ; Those that devise new shifts to elude good Laws . Lastly , whether he hath gone on stoutly in a righteous way , to break the jaw-bones of the Lions in their mouths , and to pluck the spoil from between their teeth , by delivering them that were ready to be slain , or destinated to utter undoing by their powerful oppressours : without fearing the faces of men , or fainting in the day of their brothers adversity . He that hath done all this in a good mediocrity , so far as his understanding and power would serve , though he have not been able to remedy all the evils , and to doe all the good he desired ; may yet say with a good conscience , and with comfort , Behold we knew it not : and his excuse will be taken , in the judgment both of his own heart , and of God who knoweth his heart ; whatsoever other men think of him , or howsoever they censure him . But if he have failed in all , or any the premises ; though he may blear the eyes of men with colourable pretences , he cannot so secure his own conscience : much less escape the judgment of God ; before whose eyes causeless excuses are of no avail . Which is the last of the three points proposed : whereunto I now proceed .

30. The judgment of a mans own heart , is of great regard in utramque partem , then the censures of all the men in the world besides . Better the world should condemn us , if our own hearts acquit us ; then that our hearts should condemn us , and all the world acquit us . This is our rejoycing , the testimony of our conscience , saith S. Paul . The approbation of men may give some accessio●● to the rejoycing , 2 Cor. 1.12 . ( the other being first supposed : ) but the main of it lieth in the testimony of the Conscience . This is the highest tribunal under heaven : but not absolutely the highest ; there is one in heaven above it . St. Paul , who thought it safe for him to appeal hither , from the unjust censures of men : yet durst not think it safe for him to rest here , but appealeth from it to a higher Court , and to the judgment of the great God , 1 Cor. 4. It was a very small thing with him to be judged of mans judgment . 1 Cor. 4.3 . So long as he knew nothing by himself , so long as his own heart condemned him not , — 4. he passed not much for the censures of men . Yet durst not justifie himself upon the acquital of his own heart . He knew there was much blindness and deceitfulness in the heart of every sinful man : and it were no wisdom to trust to that that might fail . He would up therefore to a higher and an unerring Iudge ; that neither would deceive , nor could be deceived : and that was the Lord. I judge not mine own self , saith he , but he that judgeth me is the Lord . Even so here , Solomon remitteth us over , for the triall of our pretended excuses , from our mouthes to our hearts ; and from our hearts unto God . If thou sayest , Behold we knew it not : doth not he that pondereth the hearts consider it ? &c. As if he had said , No matter for thy words : look to thy heart . If thou pretendest one thing without , and thy conscience tell thee another thing within : thou art 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cast and condemned by the sentence of thine own heart . But if thy heart condemne thee not ; the more indeed is thy comfort , and the stronger thy hope ; yet be not too confident upon it . There is an abyssus , a depth in thy heart which thou canst not fathome with all the line thou hast . Thou hast not a just ballance , wherein to weigh and to ponder thy own heart . That must be left therefore wholy to the Lord , who alone can do it perfectly ; and to whose judgment alone every man shall finally stand or fall ; and if he deserve to fall , all his vain excuses shall not be able to hold him up .

31. Which of how little avail they are in his sight , let us see in some few examples . What gained Adam by his thin fig-leaves , and thinner Apologie . St Bernard thinketh , Gen. 3.24 . his later sin in excusing was in some respects rather greater then his first sin in eating . I dare not say so : yet questionless that excuse of his added a new guilt to the former , and aggravated his fault , to the farther provoking of Gods displeasure . All he could do or say , could neither hide his nakedness , or hold him in Paradise . Gen. 4.12 . And was not Cain condemned to be a perpetual runnagate , for all his excuse ? And Saul cast both out of Gods favour and the kingdom , for all his ? 1 Sam 15 26. Luk. 14.24 . and so of all the rest . The unworthy guests , as they all made excuses together for company , so were they all excluded from the great supper together for company . And the damned reprobates at the last day shall not with all their allegations procure either any stay of judgment before sentence be pronounced , Matth. 25.46 . or the least mitigation thereof after .

32. If it were with Almighty God , as it is with Men : we might conceive some hope , or possibility at least , that a mere pretended excuse might be of some use to us . 1. Possibly , he might take it as it is , and never search farther into it : 2. or he might search into it , and not finde out the vanity and slightness of it : 3. or he might finde it out , and yet let it goe unpunished . But the Text here assureth us , that it is quite otherwise with him , in each of these respects . 1. The Lord will both search it out : for doth not he that pondereth the heart , consider it ? and finde it out : 2. for he that keepeth thy soul , doth not he know it ? and punish it : 3. for shall not he render to every man according to his works ? Each of which Interrogations doth virtually contain a several reason of the point : to let us see how impossible it is that causeless excuses should do us any good before the judgment seat of God .

33. First , they will not avail us , because they cannot escape his search . Doth not he that pondereth the heart consider it ? Men are credulous and inconsiderate both wayes : easily induced by a credible accusation , to condemne the innocent ; and as easily by a credible apology , to acquit an offender . But the righteous Lord evermore taketh the matter into his due consideration , and pondereth every thing diligently , ( for in such like phrases the Scriptures , fitted to our capacities , speak of him : ) before he proceed to give sentence . If the cry of the sins of Sodom be grievous , Gen. 18.21 . and call importunately upon him for vengeance : yet before he will pour it down upon them in fire and brimstone , he will pause upon it ( as it were ) a little first ; he will go down and see , if their doings be altogether according to that cry , Dan. 5.27 , 28. and if not , that he may know it . Neither will he give Belshazzars kingdom from him to the Medes and Persians ; before he have weighed him in the ballance , and found him too light . And as he will not take an accusation to the condemning , so neither will he take an excuse to the acquitting of any person ; without sifting it well first , and searching into the truth of it . In which search he is most exact and punctual . For he entreth into the reins and kidneys , and pierceth even to the dividing asunder of the joynts and marrow ; Heb. 4.12 . and pryeth into the most secret in wards , and that with a most curious eye , till he discern the most close and hidden thoughts and intents of the heart . And to make sure work , that nothing may escape his search , by lurking unspied in some remote corner or dark cranny of the heart : he taketh a a Quantas●unque tenebras factis tuis superstruxeris , Deus lumen est . Tertul. de poenit . c. 6. a light with him ; he b b Zeph. 1 12. Prov. 16.2 . searcheth it with candles , as the Prophet speaketh . To omit those other metaphorical , but significant expressions , here and there scattered in the holy Scriptures , to this purpose : this very phrase used in the Text of pondering the heart , and that other like it in Prov. 16. of weighing the spirits , if there were no other , would sufficiently shew forth the exactness of his proceedings in this tryal . It is taken from the curiosity that men use in weighing gold , or precious quintessences for medicine . It importeth , that if in any thing we pretend a scruple , or but so much as the least grain be wanting of the due weight it should have : it will not pass currant with him , but shall be turned upon us again both to our shame and loss .

34. Secondly , vain excuses will not help us , because the vanity of them cannot scape his knowledge . [ He that keepeth thy soul , doth not he know it ? ] Men are easily deluded with false shews , because they cannot alwayes spy the falseness and emptiness of them : as children are easily made believe that a piece of brass is gold , when they see it glister . And the reason is evident , because men have nothing to judge by but the outward appearance : 1 Sam. 16.17 and that can let them in but a very little way into the heart . So that what the Preacher saith Eccl. 8. in respect of other things , holdeth no less in respect of the sincerity of mens hearts , and likewise of their speeches and allegations ; Eccl. 8.17 . Though a man labour to seek it out , yea , further though a wise man think to know it , yet he shall not be able to finde it . Only the Lord , in whose hands , and before whose eyes our hearts and all our wayes are , he that keepeth our souls , as it is here ( Servat , and observat too : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word may import either ) he spieth out all our paths , and observeth all our haltings . We deceive our selves , if we think to mock him , or to hide any thing out of his sight . Psal. 44.21 . Shall not God search it out ? saith David Psal. 44. for he knoweth the very secrets of the heart . Men may search for a thing , and be never the neer ; because they cannot search it out : As Laban tumbled over all Iacobs stuff , searching for his Idols , but found them not . Gen 31.34 . But where God searcheth , he doth it effectually . Shall not God search it out ?

35. Thirdly , vain excuses will not help us , because they cannot exempt us from punishment and the just vengeance of God : for shall not he render to every man according to his works ? Men are sometimes swayed with partial affections , to connive at such things as they might redress , if they were so disposed : and are content to take any sorry excuse for a sufficient answer , when it is so thin and transparent , that they cannot chuse but see quite through it ; especially if it be tendred by such persons as they desire to shew some respect unto . But with the Lord , there is no respect of persons . He hateth sin with a perfect hatred ; and punisheth it , wheresoever he findeth it : with severe chastisements in his own dearest servants and children ; but with fiery vengeance and fury powred out upon his adversaries . Where he enjoyneth a duty , he looketh for obedience : and therefore where the duty is unperformed , the disobedience is sure to be punished ; let the offender pretend and alledge never so largely to excuse it . Quid verba audiam , facta cum videam ? It is the work he looketh at , in all his retributions : and where the work is not done , vain words will not ward off the blows that are to be inflicted for the neglect ; nor any whit lessen them , either in their number or weight . Will they not rather provoke the Lord in his just indignation to lay on both more & heavier strokes ? For where a duty is ill-neglected , and the neglect ill excused ; the offender deserveth to be doubly punished : once for the omission of the duty , and once more for the vanity of the excuse .

36. Let me beseech you therefore ( dearly beloved brethren ) for the love of God , and your own safety , to deal clearly and unpartially betwixt God and your own soules in this affair , without shuffling or dawbing : and to make straight paths to your feet ; Heb. 12.13 . lest that which is lame be turned out of the way . Remember that they that trust to lying vanities , Jon. 2.8 . ( and false pretences are no better ) forsake their own mercy . And that fained excuses are but as a staff of reed ; a very weak stay for a heavie body to trust to for support : which will not only crack under the weight ; 2 King . 18.21 but the sharp splinters thereof will also run up into the hand , of him that leaneth upon it . You see , what God looketh at . It is the heart , that he pondereth : and the soul , that he observeth : and the work , that he recompenseth . Look therefore that your hearts be true , and your souls upright , and your works perfect : that you may never stand in need of such poor and beggarly shifts , as forged pretences are ; nor be driven to fly for refuge to that which will nothing at all profit you in the day of wrath and of triall . Let your desires be unfeighned , and your endeavours faithful , to the utmost of your power to doe Iustice , and to shew Mercy to your brethren ; and to discharge a good Conscience in the performance of all those duties that lye upon you by vertue , either of your general calling as Christians , or of your particular vocations , what ever they be , with all diligence and godly wisdom . that you may be able to stand before the judgment seat of the great God with comfort ; and out of an humble and well-grounded confidence of his gracious acceptance of your ( imperfect , but sincere ) desires and endeavours in Christ , not fear to put your selves upon the triall ; each of you in the words of holy David Psal. 139. Try me O God , Psal. 139. and seek the ground of my heart : prove me and examine my thoughts . Look well if there be any way of wickedness in me ; and lead me in the way everlasting ; in the way that leadeth to everlasting life . Which great mercy the Lord of his infinite goodness vouchsafe unto us all , for his dear sons sake Jesus Christ our blessed Saviour . To whom &c.

AD MAGISTRATUM . The Third Sermon . At the Assises at Notingham , in the year 1634. at the request of ROBERT MELLISH Esq then High-Sheriffe of that County . 1 Sam. 12.3 .

Behold , here I am : witness against me before the Lord , and before his Annointed ; Whose Oxe have I taken ? or whose Asse have I taken ? or whom have I defrauded ? whom have I oppressed ? or of whose hand have I received any bribe to blinde mine eyes therewith ? and I will restore it you .

1. A Bold and just challenge of an old Iudge , made before all the people , upon his resignal of the government into the hands of a new King . Samuel was the man . Who , having continued ( whilest Eli lived ) in the service of the Tabernacle , as a Levite , and a private man ; was ( after his death ) to undergoe a new business , 1 Sam. 7.6 . and 19. in the exercise of publick judicature . For that fanatical opinion , which hath possessed some in these later times , that no Ecclesiastical person might lawfully exercise any secular power , was in those dayes unheard of in the world . Eli , though a Priest , was a Iudge also ; — 4.18 . and so was Samuel , though a Levite , after him : And we finde not , that either the people made any question at all , or that themselves made any scruple at all , of the lawfulnesse of those concurrent powers . Samuel was now ( as it is collected by those that have travelled in the Chronology , ) aged about five and thirty yeers , and so in his full strength , when he was first Judge : Which so long as it continued in any measure , he little respected his own ease in comparison of the common good ; but took his a a 1 Sam. 7.16 , 17. yearly circuits about the countrey , keeping Courts in the most b b — per loca ad judicandum opportuna . Lyra. convenient places abroad ; besides his constant sittings at Ramah , where his dwelling was , for the hearing and determining of Causes : to the great ease of all , and content ( no doubt ) of the most or best .

2. But by that he had spent about thirty years more in his countries service ; he could not but finde such decayes in his body , as would call upon him in his now declining age to provide for some ease under that c c Aetate & curis gravatus . Gloss. interl . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Joseph 6. Antiq. 3. 1 Sam. 8.1 . great burden of years and business . Which that he might so do , as that yet the publick service should not be neglected : he thought good to joyn his two sons in commission with him . He therefore maketh them Iudges in Israel : in hope that they would frame themselves by his example to judge the people with such like diligence and uprightness as himself had done . But the young men , — 3. as they had far other aims then the good old father had ; so they took quite d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Joseph . ib. — 4. other wayes then he did . Their care was not , to advance Iustice , but to fill their own coffers : which made them soon to turn aside after lucre , to take bribes , and to pervert judgement . This fell out right for the elders of Israel : who now had ( by their miscarriage ) a fair opportunity opened , to move at length for that they had long thirsted after , viz. the change of the government . They gather themselves therefore together , that the cry might be the fuller : and to Ramah they come to Samuel , with many complaints and alledgements in their mouthes . But the short of the business was , — 5. a King they must have , and a King they will have : or they will not rest satisfied . It troubled Samuel not a little , both to hear of the mis-demeanour of his sonnes , of whom he had hoped better : and to see the wilfulness of a discontented people , bent upon an Innovation . Yet he would consult with God , before he would give them their answer . And then he answereth them : not by peremptorily denying them the thing they so much desired ; but by e e — placidè salubri oratione ab insana voluntate detorquet plebem . Sulpit. lib. 1. seriously disswading them from so inordinate a desire . But they persisting obstinately in their first resolution : by farther direction from the Lord , Samuel condescendeth to them and dismisseth them , with a promise that it should be done to them as they desired , and a King they should have ere it were long .

3. And within a while he made good his promise . The Lord had designed Saul to be their King , and had secretly revealed the same to Samuel . Who did also by Gods appointment first anoint him very privately , no man being by , but they two alone : and after in a full assembly of the people at Mispeh , evidenced him to be the man whom God had chosen , by the determination of a lot . Whereupon the most part of the people accepted Saul for their King elect : testifying their acceptance by their joyful acclamations , and by sending him presents . Yet did not Saul then immediately enter upon his full Regalities , ( whether by reason of some contradiction made to his election , or for whatsoever other cause , ) but that Samuel still continued in the government : 1 Sam. 11.1 , &c. till upon occasion of the Ammonites invading the land , and laying siege against Iabesh-Gilead , Saul made such proof of his valour by relieving the Town & destroing the enemy , that no man had the forehead to oppose against him any more . Samuel therefore took the hint of that victory to establish Saul compleatly in the kingdom , by calling the people to Gilgal where the Tabernacle then was : where he once more anointed Saul before the Lord , — 24 , &c. and in a full congregation ; investing him into the kingdom with great solemnity , sacrifices of peace-offerings , and all manner of rejoycings .

4. Now had the people , according to their desire , a King : and now was Samuel , who had long governed in chief , again become a private man . Yet was he still the Lords Prophet : and by vertue of that calling took himself bound to make the people sensible of the greatness of their sin , in being so forward to ask a King , before they had first asked to know the Lords pleasure therein . And this is in a manner the business of this whole Chapter . Yet before he begin to fall upon them , he doth wisely first ; to clear himself : and for the purpose he challengeth all & every of them , if they could accuse him of any injustice , or corruption in the whole time of his government , then and there to speak it out , and they should receive satisfaction , or else for ever after to hold their tongues : in the three first verses of this Chapter , but especially in this third verse [ Behold , here I am : witness against me before the Lord , &c.

5. In which words are observable both the Matter and Form of Samuels challenge . The Matter of it , ( to wit , the thing whereof he would clear himself , ) is set down , first in general termes : that he had not wrongfully taken to himself that which was anothers , [ Whose Ox have I taken ? or whose Asse have I taken ? ] And then more particularly , by a perfect enumeration of the several species or kindes thereof : which being but three in all , are all expressed in this challenge . All wrongful taking of any thing from another man , is done either with or without the parties consent . If without the parties consent : then either by cunning or violence ; fraud , or oppression ; over-reaching another by wit , or over-bearing him by might . If with the parties consent ; then it is by contracting with him for some fee , reward , or gratification . Samuel here disclaimeth them all , [ Whom have I defrauded ? whom have I oppressed ? or of whose hand have I received a bribe , to blinde my eyes therewith ? That is the matter of the challenge .

6. In the forme , we may observe concerning Samuel 3. other things . First , his great forwardness in the business , in putting himself upon the triall by his own voluntary offer , before he was called thereunto by others . [ Behold , here I am . ] Secondly , his great Confidence , upon the conscience of his own integrity ; in that he durst put himself upon his triall before God and the world [ witness against me before the Lord , and before his Annointed . ] Thirdly , his great Equity , in offering to make reall satisfaction to the full , in case any thing should be justly proved against him in any of the premises [ whose oxe , or whose asse , & c ? and I will restore it you . ]

7. The particulars are many : and I may not take time to give them all their due enlargements . We will therefore pass through them lightly : insisting perhaps somewhat more upon those things that shall seem most material or useful for this assembly , then upon some of the rest ; yet not much upon any . Neither do I mean in the handling thereof to tie my self precisely to the method of my former division : but following the course of the Text , to take the words in the same order , as I finde them there laid to my hand . Behold , here I am , witness against me &c.

8. Behold , here I am . More hast then needeth , may some say : It savoureth not well , that Samuel is so forward to justifie himself , before any man accuse him . Voluntary purgations commonly carry with them strong suspicions of guilt . We presume there is a fault , when a man sweateth to put off a crime , before it be laid to his charge . True : and well we may presume it , where there appeareth not some reasonable cause otherwise for so doing . But there occur sundry reasons , some apparent , and the rest at least probable , why Samuel should here do as he did .

9. First , he was presently to convince the people of their great sin , in asking a King , and to chastise them for it with a severe reprehension . It might therefore seem to him expedient , before he did charge them with innovating the government , to discharge himself first from having abused it . He that is either to a a Omni● qua vindicaris in alt●r● , tibi ipsi vehementer fugienda sunt . Cic. in Ver. 3. rebuke or to punish others for their faults , had need stand clear both in his own conscience , and in the eye of the world , of those faults he should censure , and of all other crimes as foul as they : lest he be choaked with that bitter proverb , retorted upon him to his great reproach . b b Luk. ● . 23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Jamb. apud Plut. de dignose ▪ adul . Physician heal thy self . c c Juven. sat. 2. Vitia ultima fictos Contemnunt Scauros , & castigata remordent . How d d Nihil est quod minùs ferendum sit , quàm rationem ab altero vitae exposcere cum , qui non possit sua reddere . Cic. divin . in Qu. Cacil . unequal a thing is it , and incongruous , that he who wanteth no ill conditions himself , should binde his neighbour to the good behaviour ? That a e e Homicidae tyrannus irascitur& & punit furt● sacrilegus . Senec. 2. de ira . 28. Luk. 6.42 . sacrilegious Church-robber should make a mittimus for a poor sheep-stealer ? Or ( as he complained of old ) that great theeves should hang up little ones ? How canst thou say to thy brother , Brother let me pul out the mote that is in thine eye , when behold there is a beam in thine own eye ? That is ; with what conscience , nay , with what face canst thou offer it ? Turpe est doctori , every school-boy can tell you . See to it all you , who by the condition of your callings are bound to take notice of the actions and demeanours of others , and to censure them ; that you f f Sic agitur 〈…〉 sic exe●p●a parantur : Cùm jadex alios quod monet , ipse facit . Ovid 6. fastor . walk orderly and unreprovably your selves . It is only the sincerity and unblameableness of your conversations , that will best adde weight to your words , winn awe and esteem to your persons , preserve the authority of your places , put life into your spirits , and enable you to doe the works of your callings with courage and freedom .

10. Secondly , Samuel here justifieth himself for their greater conviction , and for the more aggravating of their sin . If his government had been tyrannous , or corrupt ; it had been somewhat the more excusable in them to have attempted a change , ( though I cannot say , that the greatest tyranny or corruption in a Governour imaginable , could have warranted such an attempt in toto : ) Yet whatsoever fault there had been in them for so doing ; had he been liable to any just exceptions in that kinde , he must have born his share also of the blame , as well as they : they , for that their seditious attempt ; and he , for giving them the occasion . Whereas his innocency putteth off all the blame from him , and leaveth it wholy upon them : who now can no more excuse themselves , then they can accuse him . They had rejected him with a nolumus hunc regnare : rather they had rejected a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Joseph . 1 Sam. 8.7 . God in him [ They have not rejected thee , but they have rejected me , that I should not reign over them , Chap. 8. ] It stood him therefore upon , to clear himself from all sinister surmises and suspitions of injustice : that it might appear to them and to all the world , that he had given them no cause why they should so reject him ; and that therefore they must thank themselves for it , and not him , if in any after-times they should have cause to repent it . It is a brave thing for a Magistrate , or indeed for any man , to walk with b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gal. 2.14 . an even foot , and in an upright course : that when bad people shall goe about to disparage him , or to speak or but think unworthily of him , he may be able to contest with them , for the maintenance of his innocency , and to stand upon his own justification . As St. Paul did ; I have coveted no mans silver , or gold , Act 20.33 . or apparel : And as Moses did ; I have not taken an asse from them , neither have I hurt one of them : Num. 16.33 . And as our blessed Saviour himself did ; I have done many good works among you , Joh. 10.32 . for which of those works do you stone me ? And as Samuel here doth ; Behold here I am : witness against me , Whose oxe &c.

11. Thirdly , Samuel had now surrendred the administration into the hands of the new King : and so having given up his office , he thought it meet to render an account how he had carried himself therein . It goeth sore with an evil steward , Vl●● ò me sist● , ut administratae à me Reip. rationem reddam Jun. annot. to hear of a reckoning : whereas he that hath been faithful , desireth nothing more . Whatsoever our callings are ; we are but stewards over some part of Gods houshold : Luke 16.3 . and it were good for us eft-soons to remember , 2 Cor. 5.10 . that our Master will require of us an account of our stewardships . The time will come , when we must all appear before the judgement seat of Christ , to give in our accounts : And we must look to have them examined most strictly , even ad ultimum quadrantem , to the very utmost Farthing . Mat. 12.36 . Wisd. 1.9 . Not an idle word , nor a vain thought , but must then be b b — ut ne minimae quidem cogitationes , ac verba minutissima , eju● judicio indiscussa remaneant . Gregor. Rev. 6.16 . Gen. 3 , 8 , 9. accounted for . They that judge others now , shall then be rejudged : and all their proceedings re-examined and reviewd with a most curious , unerring , and unpartial eye . O happy , thrise happy that servant , who conscious to his own faithfulness , shall not need to seek to the hills and rocks to hide him from the face of the great Iudge , or to run to the thickets as Adam did , till he be fetcht out with that terrible process ( Adam where art thou ? ) but shall readily present himself with much assurance and comfort before him , as Samuel here did before the King and the people , and say , Behold here I am .

12. And why might not Samuel do this fourthly even in wisdom , for the timely preventing of future cavil and dangers . There were some pretensions against his sons , of Injustice and Corruption : and if matters should come to publick scanning , like enough much might be proved against them . Which how far they might be stretched to the Fathers prejudice in after-times , who could tell ? Little reason had he howsoever to trust a giddy people ; ( so unthankful , and so new-fangled , as he had found them to be ) and to suffer either his safety or credit to lye at their courtesie . So long as these things should hang upon the file , or lie in the deck ; he might perhaps be safe , but he could not be secure . That therefore the miscarriages of others might not fall on his neck , he might think it safest for him to get his Quietus est betimes . And therefore he requireth them all , if any man had ought to object against him , that they would now produce it in open Court : if they had not ; reason would they should forthwith acquit him by their general suffrages . By which means having obtained a publick testimony from them , as we see in the verses fol●owing , and so being ( as it were ) quit by Proclamation ; he is thenceforth safe against all evil calumniations , and fearless of after-claps . It is a base and unmanly thing , to use indirect and under-hand dealing to shift off a just trial : but a point of honest and Christian wisdom , in a fair and open way handsomly to prevent an unjust accusation . No fault for a man to use the Serpents wisdom , so it be not tainted with the Serpents poyson too ; Mat. 10.16 . but rightly tempered with a due mixture of Dove-like simplicity and innocency .

13. Lastly , to disswade the people formerly from asking a King , Samuel had told them what a King might do a a Ius Regis . 1 Sam. 8.11 . De Iure , if he should use his absolute power : and what if a King should do De Facto , no remedy but submit , they might not at any hand resist . And he knew , that by their obstinacy in asking a King , they had so highly displeased the Lord , that it were but just with him , if he should suffer their new King to rule over them with rigour and tyranny . It might very well be , that out of this very consideration Samuel was the rather induced at this time to declare his own integrity ; that so he might propose unto the new King now in the entrance of his reign a pattern of equity and justice in his own example . Even as S. Paul oftentimes proposeth his own example to the Churches for their imitation . ( I beseech you brethren to be followers of me . 1 Cor. 4.16 . Phil. 4.9 . Those things which you have heard and seen in me , do , &c. ) We see the world is much given to be led by b b — nec ad rationem , sed ad similitudinem vivimus . Senec . de vit. beat . cap. 1. example . What ever the attempt be ; usually one of the first enquiries is : Not whether there be any Law , or any Reason , or any Conscience ; but whether there be any Precedent for it , yea or no. And if any such be to be found , it seldom sticketh . It helpeth out many an ill matter ; it giveth a fair colour to many foul proceedings : when men have this yet to plead for themselves , that they do but as others have done before them , and continue things as they found them . c c Terent. in Eunuch . Hoc olim factitavit Pyrrhus , seemed to him plea enough in the Comedy . It so much the more concerneth every good and wise man , especially those that are in place of authority ( whose actions are most looked upon , and soonest drawn into example , ) so to order themselves in their whole conversations , that such as come after them may be rather provoked by their good example to do well , then encouraged by their evil example to do amiss . If at any time hereafter Saul should take any mans Ox or Asse from him by any manner fraud , oppression , or bribery : the constant practise of his immediate predecessour for sundry years together shall stand up , and give evidence against him , and cast him . Samuels integrity shall condemn him , both at the bar of his own conscience , and in the mouths of all men : at leastwise he shall have no cause to vouch Samuel for his precedent ; no colour to shroud his miscarriages under the authority of Samuels example .

14. We cannot now marvel , that Samuel should thus offer himself to the tryal , when as no man urged him to it : sith there may be rendred so many congruous reasons for it . Especially being withal so conscious to himself , of having dealt uprightly , that he knew all the world could not touch him with any wilful violation of justice . He doth not therefore decline the tryal , but seek it ; and putteth himself upon it with marvellous confidence : challenging all comers , and craving no favour [ Behold , here I am : witness against me before the Lord , and before his anointed . ] Here is no excepting against any witness : nor refusal of any Iudge , either God or Man . He had a good cause : and therefore he had also a good heart . All vertues are connext : among the rest , so are Iustice , 〈◊〉 28.1 . and Fortitude . The righteous are bold as a Lion . The Merchant that knoweth his wares to be faulty , is glad of the dark shop , and false light : whereas he that will uphold them right and good , willeth his customers to view them in the open sun . Joh. 3.20 , 21. Qui malè agit , odit lucem . He that doth evil , loveth to skulke in the darke , and will not abide the light , ( which is to him as the terrours of the shadow of death ) lest his evil deeds should be found out and laid open to his shame . Job 24.17 . Even as Adam hid his head in a bush , when he heard the voice of God , because his conscience told him he had transgressed .

15. A corrupt Magistrate or Officer may sometimes set a face upon it , and in a kinde of bravery bid defiance to all the world : but it is then , when he is sure he hath power on his side to bear him out ; when he is so backt with his great friends that no man dare mutire contra , once open his lips against him for fear of being shent . Even as a ranke Coward may take up the bucklers , and brave it like a stout Champion ; when he is sure the coast is clear , and no body neer to enter the lists with him . And yet all this but a mere flourish ; a faint and fain'd bravada : his heart the while in the midst of his belly is as cold as lead ; and he meaneth nothing less , then what he maketh shew of . If the offer should be indeed accepted , and that his actions were like to be brought upon the publick stage , there to receive a due and unpartial hearing and doom : how would he then a a Nes●i● tu quàm meticulosares sit ire ad judicium . Plaut. in Mostell . 5.1 . shrink and hold off , trow ye ? then what crowching , and fawning , and bribing , and dawbing , to have the matter taken up in a private chamber ; and the wound of his credit a little overly salved , though upon never so hard and base conditions ? His best wits shall be tried , and his best friends to the utmost , if it be possible by any means to decline a publick trial .

16. Be just then , Fathers and Brethren ; and ye may be bold . So long as you stand right , you stand upon your own legs , and not at the mercy of others . But turn aside once to defrauding , oppressing , or receiving rewards ; and you make your selves slaves for ever . Intus pugnae , soris timores : Horrours and gripes within , because you have knowingly done what you ought not : Terrours and fears without , lest your wicked dealings should come to light , whereby you might receive the due shame or punishment thereof . Possibly you may bear up , if the times favour you , and by your greatness out-face your crimes for a while : But that is not a thing to trust to , [ O trust not in wrong and robbery , saith David Psal. 62. ] The winde and the tide may turn against you , Psal. 62.10 . when you little think it : and when once you begin to b b — Sejanus ducitur unco Speclandus : gaudent omnes . Juven. Sat. 10. goe down the winde , every base and busie companion will have one puff at you , to drive you the faster and the farther down .

17. Yet mistake not , as if I did exact from Magistrates an absolute immunity from those common frailties and infi●mities , whereunto the whole race of mankinde is subject : The imposition were unreasonable . It is one of the unhappinesses that attends both your calling and ours ( Magistracy and Ministry , ) that every ignorant Artisan , that perhaps knoweth little and practiseth less of his own duty , can yet instruct us in ours ; and upon every small oversight make grievous out-cries , by objecting to you your place , to us our cloath ( A man of his place , a man of his Cloath , to do thus or thus ! ) As if any Christian man , of what place , or of what cloath soever , had the liberty to do otherwise then well : or as if either we or you were in truth that in respect of our natures , which in respect of our offices we are sometimes called : we Angels , and you Gods . Rev. 1.20 . Psal. 82 6. Truly how ever it pleaseth the Lord ( for our greater honour ) thus to stile us : yet we finde it in our selves ( but too well ) and we make it seem by us ( alas , but too often ) that we are men ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Act. 14.15 . subject to the like passions , ignorances , and sinful aberrations that other men are . And I doubt not but Samuel , notwithstanding all this great confidence in his own integrity , had yet among so many causes , as in so many years space had gone through his hands , sundry times erred in judgment : either in the substance of the sentence , or at least in some circumstances of the proceedings . By mis-informations , or mis-apprehensions , or by other passions or prejudices , no doubt but he might be carried , and like enough sometimes was , to shew either more le●ity , or more rigour , then was in every respect expedient .

18. But this is the thing , that made him stand so clear , both in his own conscience , and in the sight of God and the world ; that he had not wittingly and purposely perverted judgment , nor done wrong to any man with an evil or corrupt intention : but had used all faithfulness and good Conscience in those things he did rightly apprehend ; and all requisite care and diligence ( so far as humane frailty would suffer ) to finde out the truth and the right in those things whereof he could not know the certainty . This doe ; exercising your selves ( with St. Paul ) to have alwayes a conscience void of offence towards God , and towards men : Act. 24.16 . and then you may ( with him also ) be bold to call both God and men to bear witness to your Integrity . ( Ye are witnesses , and God also , how holily , and justly , 1 Thess. 2.10 . and unblameably we behaved our selves among you , 1 Thess. 2. ) and with good Samuel here to put your selves for the tryal of your uprightness upon your God , King , and Country , [ Behold , here I am : witness against me before the Lord , and before his Anointed .

19. Thus much of Samuels confidence . See we next , what the things are , he doth with so much confidence disclaim ; as the matter of the Challenge . It is in the general , Injury or Wrong : the particular kindes whereof in the Text specified , are Fraud , Oppression , and Bribery . Against all and every of these he expresly protesteth : Whose Oxe have I taken ? or whose asse have I taken ? or whom have I defrauded ? whom have I oppressed ? or of whose hand have I received any bribe , to blinde mine eyes therewith ? To begin with the General ; Whose Ox have I taken , or whose Asse have I taken ? These two creatures , the Ox and the Asse are here mentioned , because of their great usefulness : the strength of the Ox , and the patience of the Asse , enabling them ; the one for labour , the other for carriage . For in those times and countries they used Asses altogether for journeys and for burdens ; as we now adayes and in these parts of the world do Horses : See Deut. 17.16 ; Psal. 20.7 ; Prov. 21.31 ; See Gen. 32.5 ; Exod. 23.4.12 ; Job 13 ; Luke 13.15 ; Exod 20.17 . Whereof in old time we finde very little speech of any other use , then for the services of war only . Whence it is , that the Ox and the Asse are in the Scriptures so frequently mentioned together , and so reckoned together as a principal part of a mans wealth : and also both here and elsewhere by way of Synecdoche put for a mans whole substance or estate . In the last Commandement of the Ten , after those words Thou shalt not covet thy neighbours Ox nor his Asse , it is added , nor any thing that is thy neighbours . What is there expressed , the same is here to be understood : as if Samuel had said ; I have neither taken any mans Ox nor Asse , nor any thing else that was another mans .

20. And then by Taking he must needs mean a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Diphil . apud Stobae . Ser. 8. wrongful taking : the words will else bear no reasonable construction . For to deny the lawfulness of commerce and civil contracts , such as are buying , selling , giving , exchanging , and the like , wherein the right and property of things is transferred from one man to another by delivering and taking ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : ) what were it else , but to overthrow all humane society , and utterly to destroy all the offices of Commutative Iustice ; which is wholly conversant about contracts of that nature . His meaning clearly is , that contenting himself with his own portion , he had not sought to enrich himself by the spoil of others ; or to gain any thing to himself to his neighbours hurt by any unjust or unconscionable means . It is the first and principal office of Justice , suum cuique , to let every man have his own . And the holy law of God bindeth our very thoughts and desires from coveting , ( but how much more then our hands from taking ? ) that which of right belongeth not to us . Exod. 20.17 . That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 therefore in the Law , Thou shalt not covet that which is anothers ; is by our Saviour himself , the best interpreter of the Law , rendred by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Gospel , Thou shalt not take that which is anothers . To teach us , that whoso will allow himself the liberty to desire it , will not deny himself the liberty ( if opportunity serve ) to take it : And that therefore whosoever would hold his hands , must first learn to subdue his covetous lusts .

21. It is verily nothing so much as our a a Inde se●è scelerum causae : nec plura — &c. Juvenal . Sat. 14. 1 Tim. 6.10 . Covetousness , that maketh us unjust : which S. Paul affirmeth to be the root of all evil ; but is most manifestly the root of this evil of injustice . Aristotle sheweth it out of the native signification of the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : as much as to say , a desire of having more ; more then is our due , more then falleth to our part or share . As if a man that were to divide something betwixt himself and his fellow by even portions , should share the biggest part to himself , whereby to make himself a gainer , and his partner a loser . This is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and it is indeed quite contrary to that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as S. Iames calleth it , that Royal Law , Thou shalt love thy neighbour as thy self ; and to that great fundamental Rule of Equity , James 2.8 . by which as by the Standard we ought to mete out all our dealings towards our brethren , Quod tibi fieri non vis , &c. Whatsoever you would that men should do unto you , Mat. 7.12 . do you even the same to them .

22. If all men would first look back into the most suspected passages of their former dealings , unpartially trying them but by this one Rule ( and by this one Rule they shall all be tryed at the last day ; ) and then would secondly resolve to lay this Rule ever before their eyes , for the levelling of their future conversations : what a world of injustice might they finde out by the one , keep out by the other ? which , because that Rule is so much neglected , are therefore now so little regarded . Say , thou that by thy cunning over-reachest thy brother in buying , selling , or bargaining ; or deceivest the trust reposed in thee by thy friend : couldest thou brook , to be in like sort cheated thy self ? Thou that Ahab-like wringest thy poor neighbours Vineyard from him ; drivest him by continual molestations to this strait , that either he must forsake the town ( if thou hast a minde to enclose it ) or else consent to his own and most of his neighbours undoing ; or any other way enforcest him to come to thy bent for fear of a worse displeasure : couldest thou think it reasonable , if his case were thine , to be so plagued and oppressed thy self ? Thou that bribest a corrupt Officer , subornest a perjured witness , procurest a packt Iury , and ( where thou canst conceive any hope that it will be taken , ) offerest to conveigh a reward into the bosom even of the Iudge himself ; to pervert judgement , and to get the day of thine adversary , when his cause is more righteous then thine : couldest thou be patient thy self to be wrested out of thine own apparant right by such engines ? In a word , thou that takest thy brothers Ox , or his Asse , or any thing that is his , from him wrongfully : wouldest thou be content thy brother should wrongfully take thine ? Whosoever thou art that doest another wrong , do but a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Isocrat . in Nicoc. turn the tables ; imagine thy neighbour were now playing thy game , and thou his : and then deal but squarely in this one point , and if thine own heart condemn thee not , go on and prosper .

23. But men that are resolved of their End , ( if this be their End , to make themselves great and rich a a — quo cunque modo rem . Horat. 1. epist. 1. howsoever , ) are not much moved with arguments of this nature . The evidence of Gods Law , and conscience of their own duty , work little upon them : Gain is the thing they look after ; as for Equity , they little regard it . Let me tell them , then that unjust gain is not gain , but loss . Nor is this a paradoxe : when a mere heathen man could say , b b Hesiod 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and another , St. Paul placeth gain in godliness , 1 Tim. 6.6 . Mark . 8.36 . not in wealth : and our Saviour teacheth , that he that should gain the whole world , if he should for that lose his own soule , should have little cause to boast of his peniworth . Lucrum in arcâ , damnum in conscienti● : the gain will no waies countervail the loss . All this is most certain truth : but still we hit not upon the right string . Psal. 17.4 . The worldling hath his portion in this present life ; and in these outward things ; and therefore what losses befall him therein , he can feel as soon as another man , and value them as well : But he is not much sensible either of a spiritual , or an eternal loss . To come home to him then ; let him know that the gain of unrighteousness shall not long prosper with him and his . Treasures of wickedness profit little , Prov. 10.2 . saith Solomon Prov. 10. His meaning is , take them à primo ad ultimum , and they profit nothing . A man may seem to profit by them , and to come up wonderfully for a time ; but time and experience shew , that they milder away again at the last , and crumble to nothing ; and that for the most part within the compass of an age . Seldom shall you see them hold so long ; Prov. 20.21 . but very rarely beyond , the next generation . An inheritance may be gotten hastily at the beginning : but the end thereof shall not be blessed ; the same Solomon Prov. 20. The morsels of deceit ( and violence ) that were so pleasant in the chewing ; — 17. Job 20.15 . the time will come when they shall be vomited up again with sorrow and bitterness . 3 King . 21 ▪ 19. What gained Ahab by it , when he had made himself master of Nahoths vineyard , but the hastening of his own destruction ? And what was Gehazi the better for the guifts he received from Naaman ; 4 King . 5.27 . which brought an hereditary leprosie with them ? And what was Achan the richer for the golden wedge he had saved out of the spoils , Jos. 7.24 . and hidden in his tent ; which brought destruction upon him , and all that appertained to him ?

24. Brethren , let us be wise and wary , and not deceive our selves . These gobbets are but Satans baits : which when we swallow , we swallow a hocke with them , wherewith he will strike us through at the last , though he suffer us a while to play upon the line , and to please ourselves with those new morsels . Let us therefore beware that we suffer not the least portion of unjust gain to cleave to our fingers , Deut. 13.17 . Ios. 7.11 . or to mingle with our other substance . There is a secret poyson in it , which in time will diffuse it self through the whole heap , and seize upon every part ; and like mercury-water or Aqua fortis , eat out all : as some write of the Ostriches feather , that it will in time moult and consume all the feathers in the tub wherein it is put . Mat. 13 33 ; & 1 Cor. 5.6 . Know you not , that a small handful of leaven , if it be hidden in a great trough full of meal , will work it self into every part of it , sowre the whole lump ? And that a single rood of Capite-land will bring the whole estate into wardship , though containing many thousand acres of never so free a tenure ? It was wisely done therefore of Samuel , as well as justly , not to meddle with the taking of any mans Oxe or Asse .

25. It ought to be the care of every private man , thus far to follow Samuels example , that he keep himself from doing any man wrong . But men that are in place of government , as Samuel was , have yet a farther charge lying upon them over and besides the former : and that is to preserve others from wrong ; and being wronged , to relieve them to the utmost of their power . A Magistrate should be so far from taking any mans oxe or asse from him ; that , so far as he can hinder it , he should not suffer any other man so to doe . Where Commutative Iustice is by private persons violated , through fraud , oppression , or bribery : there it behoveth the Magistrate to set in , and doe his part in the administration of Distributive Iustice : for the rectifying and redressing thereof . It is the very end , for which principally Laws , and Courts , and Magistrates were ordained .

26. The more have they to answer for , that abuse any part of this so sacred an ordinance , for the abetting , countenancing , or strengthening of any injurious act . They that have skill in the Laws ; by giving dangerous a a Bonus vir non agit nisi bonas causas . Quintil. 12. instit. 1. counsel in the chamber , or pleading smoothly at the Barr. They that attend about the Courts ; by keeping back just complaints , or doing other cast of their office in favour of an evil person or cause . But especially the Magistrates themselves ; by a perfunctory or partial hearin● , by pressing the Laws with rigour , or qualifying them with some mitigation , where they ought not . Where others do wrong ; if they know it and can help it ; their very connivence maketh them Accessories : and then the greatness and eminency of their places enhanseth the crime yet further , and maketh them Principals . Qui non prohibet peccare , cum potest , jubet . He that suffereth another to take any mans oxe or asse from him ; or his house , or land , or common from him ; or his tith or glebe from him ; or his liberty or good name from him ; or his life or any part of his livelihood from him ; being able to remedy it : it is all one as if he should bid him doe it . — Me nemo ministro Fur erit , is a fit Motto for every good Magistrate .

27. I have now done with the Genus , the Species follow ; which I shall dispatch with more brevity . The particulars are three : Fraud , Oppression , and Bribery . [ Whom have I defrauded ? whom have I oppressed ? or of whose hand have I received a bribe , to blinde mine eyes therewith ? ] Most Injuries are reduced to the two first heads ; b b Cic. 1. de offic. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . Fraus and Vis. Sometimes a man is wronged , and perceiveth it not till afterwards ; which , if he had knowen in time , he might have prevented : this is Defrauding . Sometimes he seeth and feeleth how and wherein he is wronged ; but knoweth not which way in the world to avoid it : this is Oppression . There he met with a Fox : here with a Lion . In that he is over-wrought by Craft : in this over-born by Might . Both are joyned together in the Psalm [ He shall redeem their soul from falsehood and violence , Psal. 72.14 . Zeph. 1.9 . Psalm 72. ] And in the Prophet [ I will punish those that leap on the threshold , which fill their masters houses with violence and deceit , Zeph. 1. ] And they are sometimes joyned together in practise . As Pharaoh said consulting the destruction of the Israelites , Exod. 1.10 . Opprimamus sapienter , let us deal wisely with them , and destroy them . And as Lysander was wont to say , that where b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plut. in Lysandr . the Lions skin would not reach to do the business , it should be eaked out with the Foxes . Both are hateful both to God and man : c c Cic. lib. 1. de Offic. Sed fraus odio digna majore , saith the Oratour ; of the two , Deceit is the baser and more hateful . Because men had rather be thought to want strength , ( for that begetteth pity ; ) then to want wit ( which doth but expose them to scorn : ) thence it is , that usually they complain more of treachery , then they do of open hostility ; and take it deeper to heart to be defrauded , then to be oppressed . The loss troubleth them not so much , they say : but they cannot endure to be couzened . Samuel , you see , disclaimeth this in the first place , [ Whom have I defrauded ?

28. He knew the Law of God , and the Law of Equity , ( the written , and the unwritten Law both ) were altogether against it . Thou shalt not defraud thy neighbour , Levit. 19.13 . Levit. 19. and after in the same Chapter , — 35. Ye shall do no unrighteousness in judgement , in mete-yard , in weight , or in measure . In the sixth Chapter of the same book , it is declared that he that committeth a trespass by deceiving his neighbour sinneth therein : Lev. 6.2 . &c. and the Law there enjoyneth an offering to be made for the expiating of that sin . How often doth Solomon condemn false weights and false ballances as foul abominations ? And how frequently do the Prophets object it , Prov. 11.1.20.10.23 . Jer. 5.26.27 . Osee. 12.7 . as a main provocation of Gods heavie judgements upon the Land , That they set traps , and laid snares for men ; That their houses were full of deceit , as a cage is full of birds ; That they were as crafty Merchants , in whose hands are the ballances of deceit ; That they made the Ephah ( whereby they measured out the commodities they sold ) small , Amos. 8.5 . and the Shekel ( wherewith they weighed the money they were to receive for that they sold ) great , and falsified the ballances ; and the like ? S. Paul also ( if the translations speak his sence aright ) laieth a charge upon the Thessalonians , That no man go beyond or defraud his brother in any matter : Both because it is the will of God sufficiently revealed in his Word , that men should not do so ; and because God will be a sure and severe avenger of those that do so , 1 Thess. 4. And he chideth the Corinthians for doing wrong , 1 Thes. 4.3 — 6 1 Cor. 6.8 . and defrauding one another , 1 Cor. 6. And lest in what he either forbiddeth to , or reproveth in others , himself should prove guilty : he protesteth against all such dealings more then once : [ Receive us , we have wronged no man , 2 Cor. 7.2 . we have defrauded no man , 2 Cor. 7. And again 2 Cor. 12. Be it , I did not burden you , ( as the false Apostles for filthy lucre , and to serve their own bellies , — 12.17 . did , ) nevertheless it may be you will think I was crafty , Rom. 16.18 . and caught you with guile . No such matter , saith he , I abhor it ; I never made gain of you , either by my self , or by my Agents , Titus or any other that I sent unto you . Much like Samuels challenge here , Whom have I defrauded ?

29. A very grievous thing it is to think of , but a thing meerly impossible to reckon up , ( how much less then to remedy and reform ? ) all the several kindes of frauds and deceits that are used in the world . Wherein men are grown wondrous expert : and so shameless withal ; that they think it rather a credit to them , as an argument of their perfect understanding in their several mysteries and particular professions , then any blemish to them in their Christian profession , to cheat and cozen , they care not whom , nor how ; so they may get a a Persidiam , fraudes , & ab omni crimine lucrum Quaesitum . Juvenal . Sat. 13. Prov. 20.14 . gain , and gather wealth by it . In the way of trade , in buying , selling , and other bargaining ; what lying , dissembling , and deceiving ? It is stark naught , saith the buyer ; it is perfect good , saith the seller : when many times neither of both speaketh , either as he thinketh , or as the truth of the thing is . False weights , false measures , false thumbs , false lights , false marks , false wares , false oathes : in the Markets and Shops . In the common offices of neighbour-hood , friendship , service , or trust : false gloses , false promises , false tales , false cracks , false shews , false reckonings . In the Courts of Law and all juridical proceedings : false Bills , false answers , false suggestions , false counsels , false accusations , false pleas , false testimonies , false records , false motions , false verdicts , false judgements . The hour would fail me to mention but the chief heads of those falsehoods , that are common and notorious : but no mans experience would serve him to comprehend , no mans breath to declare , the infinite variety of those more secret and subtil falsehoods , that are daily invented and exercised every where under the Sun .

30. Yet are they all in the mean time , abominable to God that beholdeth them ( The Lord will abhor both the blood-thirsty and deceitful man : ) and will prove in the end unprofitable to those that use them , Psalm 5.6 ▪ and ( without repentance ) damnable . He that beguileth another , however he may please himself therewithal onward ; yet shall finde at length that he hath most of all beguiled himself : 2 Tim. 3.13 . deceiving and being deceived , as the Apostles words ( though spoken to another purpose ) are , According to that of Solomon , The wicked worketh a deceitful work ; Prov. 11.18 . but to him that soweth righteousness shall be a sure reward . Blessed is the man then , in whose heart and tongue , and hands there is found no deceit ; That walketh uprightly , and worketh righteousness , Psal. 15.2 . &c. and speaketh the truth from his heart ; That hath not stretched his wits to hurt his neighbour ; nor made advantage of any mans unskilfulness , simplicity , or credulity to gain from him wrongfully ; That can stand upon it , as Samuel here doth , and his heart not give his tongue the lie , that he hath defrauded no man .

31. The other kinde of Injury , here next mentioned , is Oppression : wherein a man maketh use of his power to the doing of wrong , as he did of his wits in defrauding . Which is for the most part the fault of rich and great men : because they have the greatest power so to doe , and are not so easily resisted in what they will have done . Jam. 2.6 . Doe not not the rich men oppress you , Jam. 2. For riches and worldly greatness lift up the hearts of men , and swell them with pride ( Charge them that are rich in this world , 1 Tim. 6.17 . that they be not high-minded , saith S. Paul : ) and pride bringeth on Oppression ( let not the proud oppress me , Psal. 119.122 . saith David , Psal. 119. ) They are the large fat kine of Basan , ( that is , the Princes , and Nobles , and great ones of the land , Amos 4.1 . ) those that dwell in the mountains of Samaria , that oppress the poor , and crush the needy . Amos 4. Yet not they only : for even poor and mean men also are in their dispositions as proud , and as merciless , as the greatest ; if their powers were answerable to their wills , and their hornes to their curstness : and they are as ready to shew it too , so oft as their power will serve them so to doe . Now this also Samuel disclaimeth as well as the former . Although he had a large power , having been chief governour for many years together , and so a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . not bound to render an account of his actions to any : yet he doubteth not but to acquit himself before the whole congregation from having any wayes in all that so long a time abused his so vast power unto oppression . [ Whom have I oppressed ? ]

32. He well knew , that Oppression , though it were a common , yet was withall a grievous and a base sin . A very common sin it is . Elihu speaketh of multitudes of Oppressions , Job . 35.8 ▪ Amos 8.4 . Job . 35. How do the wealthy every where swallow up the needy : as in the forrests b b As the wilde asse is the lions prey in the wilderness : so the rich eat up the poor . Sirac . 13.19 . the greater beasts prey upon the lesser ; and in the ponds b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil. in Hexam . hom. 7. Esay 3.15 . Psal. 14.4 . Levit. 25.14 . the larger fishes eat up the smaller fry ? Grinding the faces of the poor first , and then eating them up like bread : racking their rents , taking in their commons , overthrowing their tenures , diminishing their wages , encreasing their boones . In a word , ( for it would be endless to run through particulars ) taking advantage of their inability to help themselves , or other their necessities in any kinde whatsoever , to work their own wills upon them , and to get somewhat from them for their own enriching .

33. Yet is it indeed a very grievous sin , forbidden by God himself in express terms Levit. 25. If thou sell ought unto thy neighbour , or buyest ought of thy neighbours hand , ye shall not oppress one another : — 17. and so going on concludeth , Ye shall not therefore oppress one another , but thou shalt fear thy God ; Implying that it is from want of the fear of God , that men oppress one another . Solomon therefore saith , that he that oppresseth the poor , Prov. 14.31 . reproacheth ( or despiseth ) his maker . Prov. 14. And indeed so he doth , more wayes then one . First , he despiseth his Makers Commandment , who hath ( as you heard ) peremptorily forbidden him to oppress . Secondly , he despiseth his Makers Creature : the poor man whom he so oppresseth being Gods workmanship as well as himself . Thirdly , he despiseth his Makers Example : who looketh upon the distresses of the poor and oppressed , to provide for them , and to relieve them . Fourthly , he despiseth his Makers Ordinance : in perverting that power and wealth , which God lent him purposely to do good therewithall , and turning it to a quite contrary use , to the hurt and damage of others . And he that goeth on to reproach his Maker , ( without repentance ) must needs doe it to his own confusion . He that made him , can marr him when he pleaseth : and the greatest oppressours shall be no more able to stand before him then , than their poorer brethren are now able to stand out against them .

34. Adde to the grievousness of this sin , the baseness of it also : and that methinks should work much upon every noble and generous spirit to abhor it . Alass ! who are they , you thus trample upon , and insult over ? but these poor worms of the earth , who when they are trodden on , dare scarce so much as turn again : ( for as much as your treading is upon the poor , Amos 5.11 . Amos 5. ) and it is a poor and inglorious conquest , that is gotten by the foile of such an adversary . Rob not the poor , saith Solomon , because he is poor : neither oppress the afflicted &c. Prov. 22. Prov. 22.22 . These first words are capable of a double construction . First , Rob not the poor , because he is poor : that is , Let not his poverty and inability to withstand thee , encourage thee the rather to rob him . Which construction agreeth very well with the reason given in the next verse , [ For the Lord will plead their cause , and spoil the soul of those that spoiled them . — 23. As if he had said , Be well advised what you doe : weak though they be , and can do little for themselves ; yet they have a strong one to take their part , who will see that such as do them wrong shall not goe unpunished . Yet is there another sence to be made of those words also , neither unfitly nor unprofitably ; as thus , Rob not the poor , because he is poor : that is , Let the consideration of his poverty keep thee off from medling with him . 1. A little loss would be his undoing ; because he is poor . 2. And if thou shouldest wring all he hath from him , it could make no great addition to thee ; because he is poor . 3. Or if it could , yet is he no fit match for thee to exercise thy strength upon , if thou art rich ; because he is poor .

35. But herein especially may you behold the baseness of Oppression ; that the basest people , men of the lowest rank and spirit , are evermore the most insolent , and consequently ( according to the proportion of their power ) the most oppressive . a a Claudian . Asperius nihil est humili — in the Poet. But take it from Solomon rather : Prov. 28.3 . who compareth a poor man , when he hath the opportunity to oppress another poor man , to a sweeping rain that leaveth no food Prov. 28. How roughly did that servant in the Parable deal with his fellow-servant , Matth. 18.28 . when he shook him by the throat for a smal debt , after his master had but newly remitted to him a sum incomparably greater ? The reason of the difference was : the master dealt nobly and freely and like himself ; and had compassion ; — 27. but the servant , being of a low and narrow spirit , must insult . b b Terent. Senties qui vir siem . If a mean man in any of our towns or hamlets be a little gotten up , to over-top most of his neighbours in wealth ; or be put into some little authority to deal under some great man for the disposing of his farms or grounds ; or have something to sel to his necessitous neighbour , ●● at must buy upon day ; or have a little money lying by him to furnish another that for the supply of his present necessities must sell off somewhat of that little he hath though at an under-rate ; or the like : it is scarce credible ( did not every dayes experience make proof of it , ) how such a man will skrew up the poor man that falleth into his hands , without all mercy , and beyond all reason . Conclude hence all ye that are of generous births or spirits , how unworthy that practise would be in you ; wherein men of the lowest minds and conditions can in their proportion ) not equall only , but even exceed you . Which should make you , not only to hate Oppression , because it is wicked : but even to scorn it , because it is base ; and to despise it . [ He that despiseth the gain of oppressions . Esay 33. ] This for the second particular , whom have I oppressed ? Esay 33.15 .

35. There is yet a third behinde , against which Solomon protesteth as a branch of Injustice also ; which also concerned him more properly as a Iudge : to wit Bribery . [ Or of whose hands have I received a bribe , that I might blinde mine eyes therewith ? ] In the place now last cited the Prophet Esay , speaking of an upright just man , describeth him amongst other things by this , that he shaketh his hands from h●l●ing of bribes : Esay 33.15 . as a man would shake off a Viper or other venemous beast , that should offer to fasten upon his hand , as Paul did at Mal a , Act. 28.15 . Acts 28. The word that here in the text is rendred Munus , a gift or a bribe ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) t●e Targum there rendreth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( Mammon dishqar : whereunto that Mammon of unrighteousness mentioned Luke 16. and wherewith our Saviour would have rich men make themselves friends , Luk. 16.9 . may very well seem to have reference . Although I confess that phrase there may not improbably be conceived in another notion somewhat different from this ; to note the falseness , deceitfulness , and uncertainty of these wordly riches , in opposition to spiritual riches a little after there called the true riches : — 11. for so the words Mammon dishquar do properly import ; as who say , the false or lying riches , or ( in comparison of the true and durable ) riches falsly so called . However , the phrase seemeth to be proverbial , and ( taken in the former sence ) to bear this meaning in that place . As wordly wise men , that have suits depending in the Courts , will attempt by bestowing gifts upon him or his servants , to make the Iudge their friend , that so the cause may be carried on their side when it cometh to an hearing : with the like wisdom should Christian men make themselves friends of the poor ( who are Gods favourites ) by giving alms to them out of their worldly goods , that so they may finde favour with him at the day of judgement . The proverbial use of that phrase ( which made me the rather observe it ) sheweth what was the common opinion men held of gifts bestowed to procure favour in judgement : to wit , that they were the Mammon of unrighteousness . And that in a double respect : first , as the price of an unrighteous sentence , in the intention of the giver ; and then as a piece of unjust and unrighteous gain in the receiver . Prohibited by the Lord in the Law , Exod. 23.8 . Deut. 16.19 . as well as the other two branches of Injustice were ; and that both frequently and expresly : and taxed by the Prophet as a sin of a very high nature , Amos 5 12. a mighty sin [ I know your manifold transgressions , and your mighty sins : they afflict the just , Fortia peccata . Vulg. they take a bribe , and they turn aside the poor in the gate from their right . Amos 5.

36. But it may be said , Since we have already comprehended all injuries under the two former heads , Fraud and Oppression : how cometh it to be here mentioned as a third thing and distinct from them both ? Either we must free it from being injurious ; or reduce it to one of the two , Fraud , or Oppression . I answer in short , that Bribery is properly a branch of Oppression . For if the bribe be exacted , or but expected ; yet so , as that there can be little hope of a favourable , or so much as a fair hearing without it ; then is it a manifest oppression in the receiver : because he maketh an advantage of that power , wherewith he is intrusted for the administration of justice , to his own proper benefit , which ought not to be , and is clearly an oppression . But if it proceed rather from the voluntary offer of the giver , for the compassing of his own ends ; then is it an oppression in him : because thereby he getteth an advantage in the favour of the Court against his adversary , and to his prejudice . For observe it , the greatest oppressours , are ever the greatest bribers , and freest of their gifts to those that may bestead them in their suits . Which is one manifest cause ( besides the secret and just judgement of God upon them ) why oppressours seldom thrive in their estates , near the proportion of their gettings . Even because so much of what cometh in by their oppressions , goeth out again for the upholding of their oppressions . It was not for nothing , you may well think , that Solomon so yoaked these two things together ; Oppressing the poor , Prov. 22.16 . and giving to the rich in Prov. 22. [ He that oppresseth the poor to increase his riches , and he that giveth to the rich shall surely come to want . ] As he hath a spring one way , so he hath a drain another way ; which keepeth him from rising to that excess of height he aimeth at .

37. Bribery then is a branch of Oppression : That we have cl●●red . But yet one part of the doubt remaineth : why , if it belong to one of the two , is it here mentioned as a third species , different from both ? For this I say ; First , it might be specially mentioned , as a corruption more peculiarly incident to the office of Iudicature , in respect whereof especially Samuel now stood upon his justification : whereas Frauds and most other Oppressions are of a larger and more comprehensive extent . And secondly , because it hath a peculiar formality by it self , whereby it differeth from other injuries of either sort , in this : that whereas all other whether Frauds and Oppressions are involuntary on one part , ( for Volenti non fit injuria : no man is willing to be either defrauded or oppressed , if he knew it , and knew how to help it ; ) this of Bribery is done with the mutual knowledge and consent both of the Giver and Receiver .

38. Which circumstance maketh it ( at least in this one respect ) somewhat worse , then either of the former : that whereas in other frauds and oppressions the one party only is guilty , because they are done without the consent of the other party ; in this of Bribery both parties are guilty , because both consent . Neither doth this joynt consent of both parties hinder , but that it is still injurious . Because the injury that is hereby done , is not done to either of the parties thereunto consenting , ( supposing the consent on both parts free and spontaneous ; ) but it is done by them both to a third party , namely , to the adversary of him that giveth the bribe : whose consent you will easily suppose never to have been asked in the business . So that the injury is still done non volenti .

39. Of the commonness of which sin , especially in inferiour officers , who are ever and anon trucking for expedition : it would be impertinent to speak from this Text , wherein Samuel speaketh of it only , as it might concern himself who was a Iudge . Of the heinousness of it in the sight of God , and the mischief it doth to the Common-wealth , when it is found in Iudges and Magistrates , I shall forbear to speak , ( the time being withall now welnigh spent : ) because out of the confidence I have of the sincerity of those that now hear me , I deem the labour needless . Only I cannot ( the Text offering it ) but touch somewhat at that property , which Samuel here ascribeth to a bribe , of blinding the eyes . Solomon speaketh much of the powerful operation of guifts and bribes : Prov. 21.14 . — 18.16 . — 17.8 . how they pacifie anger , procure access into the presence of great persons , and favour from them , and sundry the like , which are all of easie understanding , and the truth of them ( as well as the meaning ) obvious . But the effect here mentioned , of blinding the eyes , though somewhat more obscure , is yet oftner found in the Scriptures , then any of the other . Samuel undoubtedly learnt it from Moses , who hath it twise : Once in Exodus , and again repeated in Deuteronomy , Exod. 23.8 . Deut. 16.19 . in the self-same words , ( Thou shalt take no gift : for a gift blindeth the eyes of the wise , and perverteth a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the words of the righteous . ) A marvelous power sure there is in them , that can work upon men so strongly ; ( yea sometimes upon b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pindar . wise and righteous men , as Moses his words express . ) as to stop their mouths , and binde their hands , and blinde their eyes ; that they can neither speak , nor doe , nor see what is right . c c Euripid. in Medea . act. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as it is in Euripides : They say that even the gods may be tempted with gifts . Very like ; if applyed to such gods as are spoken of in the Psalm , ( Dixi Dij , I have said , ye are gods . Psal. 82.6 . )

40. But then what is it to blinde the eyes ? or how can bribes do it ? Iustice is not unfitly pourtrayed in the forme of a man with his right eye open , to look at the Cause ; and his left eye shut or muffled , that he may not look at the Person . Now a guift putteth all this out of order , and setteth it the quite contrary way . It giveth the left eye liberty , but too much ; to look asquint upon the person : but putteth the right eye quite out , that it cannot discern the Cause . Even as in the next fore-going Chapter Nahash the Ammonite would have covenanted with the inhabitants of Iabesh-Gilead , 1 Sam. 11.2 . upon condition he might thrust out all their right eyes . From this property of hood-winking and muffling up the eyes it is , that a Bribe is in the Hebrew ( the Text-word here ) called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Copher , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Caphar , to cover , to dawbe up , or to draw over with lime , plaister , or the like . Whereunto our English word , to cover hath such nere affinity in the sound ; that ( were it not apparently taken from the French Couurir , and that from the Latine Cooperire ) it might with some probability be thought to owe its Original to the Hebrew . But however it be for the word , the thing is clear enough : this Copher doth so cover and plaister up the eyes , that they cannot see to do their office aright , and as they ought .

41. And the reason of all this is ▪ because guifts , if they be handsomely conveighed , and not tendred in the name , nor appearing in the likeness of Bribes , ( for then wise and righteous men will reject them with disdain , Rejecit alto dona nocentium vultu . Hor. 4. Carm. 9. Esay 33.15 . and shake their hands and laps from receiving them ; ) but I say , if they come as presents only , and by way of kindness and respect : they are sometimes well accepted , and that deservedly , even of wise and righteous men ; as testimonies of the love and observance of the givers . And then the nature of ingenuous persons is such , that they cannot but entertain a good opinion of those that shew good respect unto them ; and are glad when any opportunity is offered them whereby to manifest such their good opinion , and to requite one curtesie with another . Whereby it cometh to pass , that guifts by little and little , and by insensible degrees win upon the affections of such men , as are yet just in their intentions , and would not willingly be corrupted ; and at the last over-master them : And the affections once throughly possest ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Antiphon 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plat. 5. de legib. it is then no great mastery to doe the rest , and to surprise the judgment . The good Magistrate therefore , that would save his eyes , and preserve their sight , had need not only to hate bribes , but to be very jealous of presents : lest some of those things which he receiveth but as Gifts , be yet meant him for Bribes . But especially to suspect those gifts as so meant , where the quantity and proportion of the gift , considered and compared with the quality and condition of the giver , may cast any just cause of suspition upon them : but to conclude them absolutely so meant , if they be sent from persons that have business in the Courts .

42. The only thing now remaining to be spoken to from the Text , and that but in a word or two , is Samuels Equity : in offering , in case any thing should be truly charged against him in any the premises , to make the wronged parties restitution . [ Whose oxe have I taken ? or &c. And I will restore it you . ] Samuel was confident he had not wittingly done any man wrong , either by Fraud , Oppression , or Bribery ; whereby he should be bound to make , or should need to offer Restitution . Yet , partly to shew what was fit to be done in such cases , and his own readiness so to doe , if there should be cause ; and partly for that it was possible , in so long time of his government , and amid so many causes as passed through his hands , that he might through mis-information , precipitancy , negligence , prejudice , or other humane frailty , have committed some oversight in judgment , for which it might be reasonable for him to make some kinde of compensation to the parties thereby damnified : he here offereth Restitution . A duty , in case of Injury , most necessary : both for quieting the Conscience within ; and to give satisfaction to the world ; and for the more assurance of the truth and sincerity of our a a Si res aliena non redditur ; non agitur poenitentia , sed fingitur . Aug. Epist. 54. repentance in the sight of God for the wrongs we have done . Without which ( at least in the desire and endeavour ) there can be no true repentance for the sin , and consequently no security of the remission of the guilt . That of Augustine , b b Ibid. Non dimittitur peccatum , nisi restituatur ablatum , is a famous received Aphorism in this case : well knowen to all ; but little considered , and less practised , by most .

43. There is an enforced Restitution ; whereof perhaps Zophar speaketh in Iob 20. [ That which he laboured for , he shall restore , and not swallow it down : Job 20.18 . according to his substance shall the restitution be , and he shall not rejoyce therein . ] and such as the Law imposed upon thefts and other manifest wrongs : which although not much worth , is yet better then none . But as Samuels offer here was voluntary : so it is the Voluntary Restitution , that best pleaseth God , pacifieth the Conscience , and in some measure satisfieth the world . Such was that of Zacheus Luk. 19. in restoring fourefold to every man from whom he had gained any thing wrongfully . It may be feared , Luk. 19.8 . if every Officer , that hath to doe in or about the Courts of Iustice , should be tied to that proportion , many one would have but a very small surplusage remaining , whereout to bestow the one moity to pious uses , as Zacheus there did .

44. There is scarce any one point in the whole body of Moral Divinity , that soundeth so harsh to the eare , or relisheth so harsh in the pala●e of a worldling , as this of Restitution doth . To such a man this is durus sermo indeed ; a hard , very hard saying : yet as hard as it seemeth to be , it is full of reason , and Equity . So full , that I dare confidently say , who ever he be , that complaineth of it as a hard imposition , when he is required to restore to the right owner that which he hath unjustly taken from him ; that man is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : there needeth no other testimony nor evidence against him , then his own C●nscience to condemn him . Nay , I may say yet more ; There needeth not so much as that : his own mouth will do it . Ex ore tuo , thou unjust man ! I bid thee not , answer me ; do but answer thy self , this one question , and it shall suffice . If it goe hard with thee to restore it back , to him that hath a true right in it : did it not goe as hard ( thinkest thou ) with him to part with it before to thee , who hadst not the same right thereunto that he had ? I say no more : consider it well , and then remember the grand Rule never to be forgotten , Doe as you would be done to .

45. Concerning the manner of Restitution and the measure , the time , place , persons and other circumstances thereunto belonging ; many things there are of considerable moment , and very needful to be understood of all men that love to deal justly : which I may not now enter into . Whole volumes have been written of this Subject : and the Casuists are large in their discourses thereof . But for the thing it self in general , thus much is clear from the Iudicial Law of God given by Moses to the people of Israel ; from the letter whereof though Christians be free , ( positive Laws binding none but those to whom they were given , ) yet the Equity thereof still bindeth us as a branch of the unchangable Law of Nature . That whosoever shall have wronged his neighbour in any thing committed to his custody , or in fellowship , or in any thing taken away by violence or by fraud , or in detaining any found thing , or the like ; is bound to restore it : and that in integrum , to the utmost farthing of what he hath taken , if he be able . Not so only , but beside the principal , to offer some little overplus also , by way of compensation for the damage ; if at least the wronged party have sustained any damage thereby , and unless he shall be willing freely to remit it . Moses his Law speaketh of a fifth part more : as if he had wronged his neighbour to the value of twenty shekels , the restitution was to be after the rate of four and twenty . See the sixth of Leviticus , in the beginning of the Chapter . The assignment of that proportion belonged to the Iewish people , and the obligation thereof therefore expired together with that policy : but yet still reason and equity require that something be done . The Lord give us all hearts to do that which is equal and right , and in all our dealings with others to have evermore the fear of God before our eyes : knowing that of the Lord the righteous Iudge we shall in our souls receive at the last great assize , according to what we have done in our bodies here , whether it be good or evil . Now to God the Father , &c.

AD POPULUM . The First Sermon . Prov. 19.21 .

There are many devices in a mans heart : nevertheless the counsel of the Lord , that shall stand .

1. IT being impossible for us to know God absolutely and as he is , ( his essence being infinite , and so altogether incomprehensible by any but himself : ) the highest degree of knowledge we can hope to attain unto , ( at least in this life , ) is by way of comparison with our selves , and other creatures . Whereby it is possible for us , making the comparison right , and remembring ever the infinite disproportion of the things compared , to come to some little kinde of glimmering guess what he is ; by finding and well considering what he is not .

2. But even in this way of learning we are oftentimes very much at a loss . Because we fall for the most part either short , or over in that , from which we are to take our first rise towards the right knowledge of God : to wit , the right knowledge of our selves . We do not onely see very imperfectly at the best , because we see but in a glass , as saith the Apostle : 1 Cor. 13.12 . but we mistake also most an end very grosly ; because we are apt to make use of a false glass . We think foolishly , ( yea and wickedly too sometimes , as it is Psam 50. ) that God is even such an one as our selves : Psal. 50.21 . and yet ( God knoweth ) little do we know what our selves are . There is so much deceitfulness in our hearts , Jer. 17.9 . Psal. 94.11 . so much vanity in our thoughts , so much pride in our spirits : that , though we hear daily with our ears , that man is like a thing of nought , that he is altogether vanity ▪ yea lighter then vanity it self ; Psal 144.4 . — 39.5 . — 62.9 . and see daily before our eyes experiments enow to convince us , that all this is true : yet we are willing to betray our selves into a belief , that sure we are something , when indeed we are nothing ; Gal. 6.3 . and to please our selves but too much in our own wayes and imaginations .

3. To rectifie this so absurd and dangerous an errour in us , ( absurd in the ground , and dangerous in the consequents ; ) and withal to bring us by a righter understanding of our selves to a better knowledge of God : useful ( amongst other things ) it is , to consider the wide difference that is betwixt Gods wayes and ours , betwixt our purposes and his . Esa. 55.8 , 9. For my thoughts are not your thoughts , saith the Lord by the Prophet , neither are your wayes my wayes . For as the heavens are higher then the earth , so ( but much more then so too ) are my wayes higher then your wayes , and my thoughts then your thoughts . Weigh them the one against the other in the ballance of the Sanctuary ; or but even by the beam of your own reason and experience , so it be done unpartially : and you will easily acknowledge both the vanity and uncertainty of ours , and the certainty and stability of his , thoughts and purposes .

4. We have a Proverb common among us , that yeeldeth the conclusion ; Man purposeth , but God disposeth . And this Proverb of Solomon in the Text discovereth ground enough wherefrom to infer that conclusion , There are many devices in a mans heart : nevertheless the counsel of the Lord , that shall stand . And that in three remarkable differences between the one and the other , therein expressed .

First , in the different Names of the things . Ours are but Devices ; His is Counsel .

Secondly , in their different Number . Ours are devices in the plural number , and with the express addition of multiplicity also , Many devices : His but one , Counsel in the singular .

Thirdly , in their different manner of Existing . Ours are but conceived in the heart ; we have not strength enough to bring them forth , or to give them a being ad extra ; — many devices in a mans heart : But he is able to give his a real subsistency , and to make them stand fast and firm , in despight of all opposition and endeavours to the contrary . The counsel of the Lord , that shall stand .

5. The whole amounts to these two points . First , when we have tossed many and various thoughts in our heads , amidst the throng of our hopes , and fears , and desires , and cares ; cast this way , and that way ; plotted , contrived , and devised , how to avoid this or that danger , how to compass this or that designe , how to gratifie this friend , or advance that childe , how to counter-work or defeat this or that enemy or competitor ; when we have summoned all our powers and set all our wits on work to manage the designe we have pitched upon , and made all so sure that there seemeth nothing wanting to bring our intentions to the wished end : Vnless God say Amen , that is , unless it please him either in mercy to blesse our endeavours with successe for our comfort , or at least for some other secret ends agreeable to his wisdom and justice suffer them to take effect ; they shall all come to nothing , Psal. 58.8 . and be as the untimely fruit of a woman , which after much pain and anguish to her that conceived it , perisheth in the wombe , and never seeth the Sunne . Secondly , what God hath in his everlasting counsell determined , either to do himself , or to suffer to bee done by any of his Creatures , shall whether we like it or dislike it , whether we will or no , undoubtedly even so come to passe as he hath appointed . The Lord will be King , Psal. 99.1 . ( Fremat licèt orbis ) and do whatsoever pleaseth him in heaven and earth , in the sea and in all deep places , Psal. 136.6 . be the earth never so unquiet , and all the people that dwel therein never so impatient .

6. Which two points , to wit the vanity of our devices , and the stability of Gods counsels , by reason of the opposition that is betwixt them , whereby they mutually give and receive light and confirmation either to and from other , are therefore very frequenly joyned together in sundry places of Scripture . Psal. 2.1 . As in Psal. 2. the rage and fury of Jews and Gentiles , of Princes and People , against the Lord and his anointed ; their imaginations , insurrections , — 2. and joynt consultations to effect their intendments ; & the●r professed resolutions to break the bonds and to cast away the cords of their bounden allegiance ; — 3. how vain and ineffectual they are , and instead of that liberty and advantage they had promised to themselves , procure them nothing but scorn and vexation , is largely declared in the beginning of the Psalm : — 4 , 5. and then followeth in few words , how effectual ( notwithstanding all their imaginations and endeavours to the contrary ) the purpose of God was in setting up the kingdom of Christ , Yet have I set my king upon my holy hill of Sion . — 6. Job 5.12 . — 13. So in Iob 5. Eliphaz sheweth the great power of God ; first , in disappointing the devices of the crafty , so that their hands cannot perform their enterprize ; but the wise are taken in their own craftiness , and the counsel of the froward is carried headlong : and then in fulfilling his own counsel of saving the poor from the sword , the mouth , and the hand of the mighty . — 15. And the like doth David again in Psam 33. fully and in words agreeable to these of Solomon , even in terminis . The Lord bringeth the counsel of the heathen to nought , Psal. 33.10 . and maketh the devices of the people of none effect . That for the first point : then followeth for the second , in the very next words , The counsel of the Lord shall stand for ever and ever , and the thoughts of his heart from generation to generation . Psal. 33.11 .

7. For the better evidencing and enforcing of both which points , I shall proceed in this order . First , to consider of the three differences formerly mentioned and contained in the Text , each of them severally and apart : then ( taking the whole together ) Secondly , to shew some Reasons or grounds thereof ; and lastly , to propose some profitable Inferences from the same .

8. The first Difference is in the Names : Mans Devices ; but the Counsel of the Lord . Our most serious thoughts , the most mature and best digested deliberations and advices of the sons of men , and all the most exquisite resolutions , and advantagious endeavours ensuing thereupon , are but devices in comparison . Imaginations , Fancies , or if you can finde any lighter or emptier name whereby to call them . Indeed all these expressions are but too high , to render to the full the extreme vacuity and nothingness of all humane devices . Very Chimeraes they are ; Castles in the aire : that have no reall existence in them , no base or bottom under them to uphold them .

9. I know not readily , how to represent them unto you better then under the notion of Fancies : and so might the word be well enough here rendred . There are many fancies , ( or fantastical devices ) in a mans heart . Now the vanity of mens fancies may something appear in mad men : in whom the inflammation of bloud distempering the brain , as it hindereth the operation of the minde , and depriveth them of all solidity of judgment ; so it addeth strength and nimbleness to the fancy . Whence it cometh to pass , that the sharpest Satyrical wits , with all the help of Art and study , cannot ordinarily invent such shrewd and stinging answers , nor make such quick and smart returns of wit , to those that talk with them , as a mad man sometimes in a frantick fit will hit upon of a sudden .

10. But in nothing is the Vanity of mens fancies more apparent , then in our ordinary dreams . Wherein we often fancy to our selves golden mountains , and many other such things , as never were , nor ever shall be in rerum natura ; such as have neither coherence nor possibility in them ; and such as when we are awake , we doe not only finde to be void of all truth and reality , but we laugh at as ridiculous , and wonder how such senceless and inconsistent imaginations should ever come into our heads . And yet whilest we are dreaming , we entertain them with as ful a perswasion of the truth and reality of them , as we do those things whereof we have the greatest assurance in the world ; without any the least suspition to the contrary : and are accordingly affected with them , mightily pleased or displeased , even as they suite with , or goe cross to , our natural desires . But when we awake , we many times can scarce well tell what we dreamed of , much less do we finde our selves possest of those things which in our dreams we fancied to be ours .

11. As these dreams of one asleep , or those flashes of wit that come from a mad man : such are all the plots and projects , the thoughts and purposes of men , wherewith they so much please or disquiet themselves about any thing that is done under the sun . Of all which our Solomon , out of his great wisdom and much experience , pronounceth often and peremptorily , Eccles. 2.1 , 2. &c. that they are but vanity , and folly , and madness . They that applaud themselves in their cunning and deep contrivances ; that trust to their wealth , power , strength , or policy ; that think they are able to carry all before them , and to doe what they list : are all the while but in a dream . So David affirmeth of the wicked in the middest of their greatest prosperity and successes . Like as a dream when one awaketh , Psal. 73.20 . so shalt thou make their Image to vanish out of the City . Psal. 73. and Psal. 76. The proud are robbed : they have slept their sleep ; — 76.5 . and all the men of might ( that is , that thought themselves such mighty men , whilest they continued in their dream , ) when they awaked , found nothing in their hands . And the Prophet Esay saith concerning all the nations that fight against mount Sion , that they shall be even as when a hungry man dreameth that he is eating , but he awaketh , and his soul is empty : Esay 29.7 , 8. or as when a thirsty man dreameth that he is drinking , but when he awaketh , behold he is faint , and his soul hath appetite . Esay 29.

12. You may see in these representations , what a poor nothing is all humane wisdom . Those devices which we applaud in our selves or others , as matters of a great reach , and contrived with deep policy , are no better then mere fancies or dreams : whimsies , as we call them . At the most , but as a Spiders web , Esay 59.5 , 6. ( that is one of the Prophets comparisons too ) a thing of great curiosity to the eye , spun of a most fine subtil threed , and in a most exact proportion : but a thing of no strength at all , unless against a small fly , ( the greater ones will break through it ; ) and the light touch of a besom striketh it all away in a moment .

13. But as for Gods eternal purposes , it is not so with them . We are not to conceive of them , as of our own vain devices ; but rather as of sage counsels . The Counsel of the Lord . By which name they are also stiled in Psal. 33.11 . and elsewhere in the Old Testament . The same name is found also in the New . — according to the purpose of him that worketh all things after the Counsel of his own will . Eph. 1.11 . Yet is not this to be understood properly neither : for Counsel is a thing , that in strict propriety of speech cannot be attributed unto God : for who hath been his Counsellor ? Rom. 11.34 . Counsel importeth alwayes some debate with ones self or others , some deliberation , what is best to do or not to do , and how to do it : and consequently must suppose some impotency or defect either in respect of knowledge , or action , or both . He that knoweth perfectly at the first thought of a thing what is fit to be done , and is assured nothing can hinder him for doing the same , needeth not either to ask or to take counsel about it . God therefore , whose both wisdom and power is infinite , hath not any need or use of Counsel .

14. The truth is , as the name of Devices , was too high an appellation to bestow upon our vain imaginations , if we knew a worse : so the name of Counsel is too low , to bestow upon Almighty Gods eternal purposes , if we knew a better : But the Scriptures fitted to our capacity , speaketh of the things of God in such language , and under such notions , as best agree with our weak conceptions , but far below the dignity and Majesty of the things themselves . Counsels then they are called , in comparison of mens devices : and the reason of the comparison standeth thus . As those resolutions ▪ which follow upon good advice and mature deliberation , where all circumstances are taken into due consideration , and the conveniencies and inconveniencies examined and weighed ( which we call counsels ) are better approved of , as being more solid , and likely to prove more successeful , then those sudden motions that rash light heads take up in a heat or humour , and carry on without either fear or wit : so , ( but infinitely more then so , ) do the wise purposes and Counsels of God exceed the vain imaginations and devices of men . As the lightning , which is but a flash , and then vanisheth ; so are these : but those , like the Sun , which hath a fulness of durable light and heat within it self alwayes alike , howsoever it may appear to us sometimes more and sometimes less .

15. The second difference in the Text , is in the Number . Ours are Devices in the plural ; many Devices : His but one ; Counsel in the singular . Mens purposes are various , and changeable . Seldom do we continue long in one minde ; but upon every slight occasion , as the Weathercock with the winde , we are ready to turn and face about . What between fears , and hopes , desires and cares , our thoughts are so pulled and barrowed this way and that way ; that many times we are so distracted in our mindes , that we cannot well tell what we would have or not have , to hold to . Little children we know are eagerly fond to have any toy they see ; Sub nutrice puella velut si luderet infan● , Quod cupidè petiit , maturè plena reliquit . Horat. 2. ep. 1. but throw it away presently , as soon as they see another ( perhaps a verier toy then it ) and long as eagerly for that ; ( Quod petiit spernit : ) There is a spice of this childishness remaining in all the sons of Adam even to their dying day . Whether it be from the natural fickleness of our mindes , longing after novelty ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eurip. in Orest. or from the unsufficiency of any thing in this world to satisfie the appetites of the soul ; or from whatsoever other cause it proceedeth : certain it is , that we cannot affect any thing long without some weariness and satiety . Whence it cometh to pass that we seek for that contentment in variety , which we cannot finde in any one thing though never so excellent and desirable . Thus it fareth with us , according to what our Saviour said of Martha , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , We are troubled , Luke 10.41 . ( or rather we trouble our selves ) about many things : or what our Solomon saith of men in general , Eccl. 7.29 . that they have sought out many inventions . Many fancies we entertain : and as one nail another , ( clavus clavum , ) so one fancy driveth out another , in insinitum .

16. Which multiplicity and variety of devices in us , is a most clear and demonstrative evidence of the vanity and unsufficiency thereof : even as in most other things multiplicity argueth infirmity . As there are many Stars in the Firmament , because they give but a little light : but one Sun serveth the turn , without need of more , to give light to the whole World . It were a superfluous curiosity for a man to provide two strings to his Bow , if he were sure one would hold . And therefore are there thousands of horses and men prepared for the managing of a war , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aristot. de mund. ca. 6. because one or a few are presumed to be unsufficient for the work . By this very Argument the Apostle in the Epistle to the Hebrews proveth the insufficiency of the legal Priesthood and Sacrifices : the Priests were many , and there was ●n iteration of the Sacrifices ; because of the mortality of the one , and the unprofitableness of the other to take away sins . Heb. 7.23 . — 28. & 10.1 , — 14. As on the contrary he proveth the sufficiency of the Priesthood and sacrifice of Christ , from the unchangeableness , and One-ship ( if I may so say ) both of Priest and Sacrifice .

17. It is no commendation then , but rather a disparagement to mens devices that they are so many . But it is the honour of God , that his Counsel is but one , and unchangeable . We finde is expressed with that adjunct Heb. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the immutability of his Counsel . Heb. 6.17 , 18 And it is there laid down as the great foundation of our Christian hope , and the very strength of all our consolation . Quod scripsi , scripsi . What he hath written in the secret book of his determinate counsel , ( though it be counsel to us , and uncertain ; until either he reveal it , or the event discover it ; yet ) is it most certain in it self , and altogether unchangeable . We follow our own devices many times , which we afterwards repent : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eurip in Hippol. act. 2. and truly our second thoughts are most an end the wiser . But with God there is no after-counsel , to correct the errours of the former : he knoweth not any such thing as repentance ; it is altogether hid from his eyes . Osee 13.14 . Gen. 6.6 ; Jer. 18.8 . He is indeed sometimes in the Scriptures said to repent , as Genesis 6. and in the business of Niniveh , Jona 3.10 . and elsewhere . But it is not ascribed unto God properly , but as other humane passions and affections are , as grief , sorrow &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to import some actions of God , eventually and according to the manner of our understanding , like unto the operations which those passions produce in us : but have nothing at all of the nature of those passions in them . So that still , that is eternally true , which was spoken indeed by a false Prophet , but whose spirit and tongue was at that time guided by the God of truth , Numbers 23.19 . God is not a man that he should lye ; Neither the son of man , that he should repent . His Counsell therefore standeth ever one and the same ; not reversed by repentance , or countermanded by any after-counsel .

18. Followeth the third Difference , which consisteth in their Efficacy , and is expressed in the Text by their different manner of Existing . Many devices may be in a mans heart , but it is not in his power to make them stand : unless God will , they shall never be accomplished . But in despight of all the world , the counsel of the Lord shall stand : nothing can hinder , or disappoint that , but that it shall have the intended effect .

19. The Heart , although sometimes it be put for the appetitive part of the soul only , as being the proper seat of the desires and affections , as the Head or Brain is of the conceptions or thoughts : yet is it very often in Scripture , and so it is here , taken more largely ; so as to comprehend the whole soule , in all its faculties , as well the apprehensive as the appetitive ; and consequently taketh in the Thoughts , as well as the Desires of the Soule . Whence we read of the thoughts of the heart , Gen. 6.5 . Act. 8.22 . Luk. 24.38 . Matth. 15.19 . of thoughts arising in the heart , of thoughts proceeding from out the heart , and the like . The meaning then is , that multitudes and variety of devices may be in a mans head or in his heart , in his thoughts and desires , in his intentions and hopes : but unless God give leave , there they must stay . He is not able to bring them on further , to put them in execution , and to give them a real existency . — They imagined such a device , as they are not able to perform . Psalm 21. Psal. 21.11 . Whatsoever high conceits men may have of the fond imaginations of their own hearts , as if they were some goodly things ; yet the Lord that better understandeth us , then we doe our selves , knoweth all the thoughts of men that they are but vain . Psalm 94. Psal. 94.11 . And this he knoweth , not only for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that it is so , by his omniscience and prescience ; but for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 too ( which is the most perfect kinde of knowledge , ) why it is so : even because his hand is in it , to render them vain — It is he that maketh the devices of the people , ( ey , and of Princ●s too , as it is added in some translations ) to be of none effect . Psal. 33.10 . Psalm 33.

20. Possibly the heart may be so full , that it may run over , make some offers outward by the mouth , ( for out of the abundance of the heart the mouth speaketh ) and the tongue may boast great things , and talk high . It may so indeed , Matth. 12.34 . Jam. 3.5 . but that boasting doth not any thing at all to further the business , or to give the thoughts of the heart a firme bottom or base whereon to rest ; it many times rather helps to overturn them the sooner . We call it vapouring : and well may we so call it . For as a vapour , that ariseth from the earth , is scattered with the winde , vanisheth , and cometh to nothing : So are all the imaginations and devices that are conceived in the heart of man , blasted when the Lord bloweth upon them , and then they come to nothing .

21. But as for the Counsels of his heart , they shall stand : Rooted and established , like the mountains . The foundation of God standeth firme , though spoken by the Apostle in another sence , is most true in this also . 2 Tim. 2.19 . What he hath purposed either himself to doe , or to have done by any of his creatures , shall most certainly and infallibly come to pass in every circumstance , just as he hath appointed it . It is established in the heavens : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and though all the powers in earth and hell should joyn their forces together , set to all their shoulders and strength against it , Psal. 89.2 , 119.89 . and thrust sore at it to make it fall ; yet shall they never be able to move it or shake it , much less to remove it from the place where it standeth , or to overthrow it . His name is Iehovah : it signifieth as much as essence or being . 1. Not only because of the eternity of his own being , and that from himself , and underived from any other ; 2. Nor yet because he is the author of being to all other things that are : 3. But also for that he is able to give a beeing , reality , and subsistence to his own will and word , to all his purposes and promises . — Da voci tuae vocem virtutis . What he hath appointed , none can disappoint . His counsel doth , shall , must stand . My Counsel shall stand ; and I will doe all my pleasure . Esay 46.10 .

22. The consideration of these differences hath sufficiently discovered , the weakness frailty and unsuccessfulness of Mens devices on the one side ; and on the other side , the stability unchangablenesse and unfailingnesse of Gods Counsels . Whereof , the consideration of the Reasons of the said differences will give us yet farther assurance : and those Reasons taken from the Soveraignty , the Eternity , the Wisdome , and the Power of God .

23. First , God is the prima causa , the soveraign agent , and first mover , in every motion and inclination of the Creature : Men , ey and Angels too , who far excel them in strength , are but secondary agents , subordinate causes , and as it were instruments to doe his will . Now the first cause hath such a necessary influence into all the operations of second causes , Psal. 103.20 , 21. that if the concurrence thereof be with-held , their operations must cease . The providence of God in ordering the world , and the acting of the creatures by his actuation of them , is Rota in rota , ( so represented to Ezekiel in a vision : Ezek. 1.16 . ) like the motion of a Clock or other artificial engine , consisting of many wheels one within another , some bigger , some lesser ; but all depend upon the first great wheel , which moveth all the rest , Acts 17.28 . and without which none of the rest can move . In him we live , and move , and have our being : and in his hands are the hearts of the greatest Kings , ( and how much more then of meaner persons ; ) which he turneth & bendeth which way soever he pleaseth , Prov. 21.1 . Be the Ax never so sharp and strong , yet can it not cut any thing , unless the hand of the workman move it : and then it cutteth but where he would have it , and that more or less , as he putteth more or less strength unto it . No more can Men , whatsoever strength of wit or power they are endued with , bring their own devices to pass ; but when , and where , and so far forth only , as the Lord thinketh fit to make use of them . Pharaohs Chariot may hurry him apace to the place of his destruction , because God had so appointed it : but anon God taketh off the wheels , Exod. 14.25 . and the Chariot can move no farther , but leaveth him helpless in the midst of the chanel .

24. So vain are all mens devices , as to the serving of their own ends , and the accomplishment of their own desires . Yet doth Almighty God so order these otherwise vain things by his over-ruling providence , as to make them subservient to his everlasting counsels . For all things serve him , Psal. 119.91 . Happy , thrice happy , they that do him voluntary service ; that can say with David , and in his sence , Psal. 116.16 . Behold O Lord , how that I am thy servant , Psal. 116. that have devoted themselves faithfully and accordingly bend their endeavours to do him true and laudable service , by obeying his revealed will . But certainly whether they will or no , though they think of nothing less , they shall serve him to the furthering and accomplishing of his secret will . As we finde , my servant David often , as his servant in the one kinde : Jer. 25.9 ; 43.10 ; Ezek. 29.20 . so we sometimes meet with my servant Nebuchadnezzar , as his servant in the other kind .

25. Another Reason of the differences aforesaid is from Gods Eternity . Man is but of yesterday , and his thoughts casual . They go and come , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aristot. de divinat . cap. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. de incessu animal . c. 7. as it happeneth ; without any certain rule and order . And as himself is ; mutable , fickle , and uncertain : so are the things he hath to do withal , and whereabouts he is conversant ; subject to contingencies and variations . Tempora mutantur . So many new unexpected accidents happen every hour , which no wit of man could foresee ; that may make it necessary for us many times to depart from our former most advised resolutions : as the Mariner must strike sail again , ( perhaps when he hath but newly ●oyst it up , ) if the winde and weather change . Sometimes a very small inconsiderable accident in it self , may yet work a very great turn in a business of the greatest moment . A Smith in setting on a shoe chanceth to drive the nail a little aside ; the Horse is prickt ; the prick endangereth the Horse , and the Horse the Rider ; upon the defeat of the Rider ( suppose the General or some Commander of special use ) the battel is lost ; upon the issue of that battel may depend the state of a whole Kingdom , and in the state of that may the interest of so many Princes and Kingdoms be involved , that a very little oversight in a very mean person may occasion very great alterations in a great part of the world . So easily may mens devices be disappointed , and their expectations frustrated .

26. But the Counsels of God are , as himself is ; Eternal , and unchangeable . Ego Deus & non mutor , I am God , and am not changed : as if he had said , Mal. 3.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. 1. de coelo . 9. The nature of the Godhead is not capable of any change , nor subject to mutability . All change is either for the better , or for the worse : but God cannot change for the better , because he is already best ; nor for the worse , for then he should cease to be best . It is therefore impossible he should change at all . His determinations therefore are unalterable , more then the laws of the Medes and Persians : for time hath long since altered those Laws , but his counsels remain yesterday , and to day , the same , and for ever . Chance , and ( if you will ) Fortune also may have place in the affairs of men , and the things that are done under the Sun : But to him that dwelleth in heaven , that inhabiteth Eternity , that knew from the beginning and before the beginning of the world all things that are done in heaven and earth ; nothing can be casual , new , or unexpected , to cause any change of purpose in him .

27. A third Reason there is from the wisdom of God . There is folly in all the sons of men . They know but a very small part of the things that are in the world : and those things they do know , they know but in part . Besides their natural ignorance ; through precipitancy , mis-information , prejudice , partial affections , and sundry other causes , they are subject to very many mist●kes and aberrations : whereby it cometh to pass , that the wisest men sometimes are foully overseen , and are fain to take up the Fools plea , and to cry Non putaram .

28. But as for God ; he , and he alone , is wise . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — the onely wise God , 1 Tim. 1. As we are sure he will not deceive any , 1 Tim. 1.17 . Psal. 147.5 . being of infinite goodness : so we may be sure he cannot be deceived by any , being of infinite wisdom . There is such a fulness of wisdom in him , that it hath left no room for second thoughts , or after-counsels : nor can there be imagined any cause , why he should retract or reverse any of that he hath determined to do , either in part or in whole .

29. Lastly , as his Wisdom , so is his Power also infinite . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. 1. de coelo . 7. Man may devise , purpose , and resolve upon a course for the obtaining of his intentions ; and that possibly with so good advice , and upon such probable and rational grounds , that there appeareth no reason to the contrary , why he should not persist in the same minde still , and pursue that his said resolution . And yet there may a thousand impediments intervene , to obstruct the business ; so that it shall not be in the power of his hand , to remove those obstacles , whereby to accomplish the desires of his heart . O Lord , saith the Prophet Jeremy , I know that the way of man is not in himself : Jer. 10.23 . it is not in man that walketh , to direct his steps . And our Solomon , a little before in this book ; A mans heart deviseth his way : Prov. 16.9 . but the Lord directeth his steps .

30. But as for the Lord ; his Power hath no bars or bounds , other then those of his own will . Quicquid voluit , fecit . Whatsoever the Lord pleased , Psal. 135.6 . that did he in heaven , and in earth ; in the sea and in all deep places . For who hath ever resisted his will ? Rom. 9. Doth he mean his revealed will think you ? Rom 9.19 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hom. Odyss. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Surely not : thousands have resisted and daily do resist that will , the will , and the commandments of God . But he meaneth it of his secret will , the wil of his everlasting Counsels and purposes : and that too of an effectual resistance , such a resistance as shall hinder the accomplishment of that will . For otherwise there are thousands that offer resistance to that also , if their resistance could prevail . But all resistance as well of the one sort as of the other is in vain , as to that end : Though hand joyn in hand , it will be to no purpose ; the right hand of the Lord will have the preheminence when all is done . Psal. 118.16 . Associate your selves , O ye people , and ye shall be broken in pieces ; gird your selves , and ye shall be broken in pieces . Take counsel together , and it shall come to nought ; speak the word and it shall not stand , Esay 8.9 , 10. But the counsel of the Lord , that shall stand ; and none shall be able to hinder it .

31. Lay all these together , the Soveraignty , the Eternity , the Wisdom , and the Power of God , ( and in all these God will be glorified : ) and you will see great reason , why the Lord should so often blast mens devices , bring all their counsels and contrivances to nought , 1 Cor. 1.19 . and take the wise in their own craftiness . Even to let men see , in their disappointment , — 3.19 . the vanity of all humane devices : that they might learn not to glory in , or trust to , their own wisdome , or strength , or any thing else in themselves , or in any creature , but that he that glorieth might glory in the Lord only . — 1.31 .

32. Let every one of us therefore learn ( that I may now proceed to the Inferences ) from the consideration of what we have heard . 1. Inference . First of all , not to trust too much to our own wit , neither to lean to our own understandings ; Nor please our selves over-much in the vain devices , Prov. 3.5 . imaginations , fancies , or dreams of our own hearts . Though our purposes should be honest , and not any wayes sinfull either in Matter , End , Means , or other Circumstance : yet if we should be over-confident of their success , rest too much upon our own skill , contrivances , or any worldly help ; like enough they may deceive us . It may please God to suffer those that have worse purposes , propose to themselves baser ends , or make use of more unwarrantable means ; to prosper to our grief and loss , yea possibly to our destruction : if it be but for this only , to chastise us for resting too much upon outward helps , and making flesh our arme , and not relying our selves intirely upon him and his salvation .

33. Who knoweth but Iudgment may , nay , who knoweth not that Iudgment must ( saith the Apostle ; that is , in the ordinary course of Gods providence usually doth ) begin at the house of God . 1 Pet. 4.17 . Who out of his tender care of their wel-doing , will sooner punish ( temporally I mean ) his own children , when they take pride in their own inventions , and sooth themselves in the devices of their own hearts ; then he will his professed enemies , that stand at defiance with him , and openly fight against him . These he suffereth many times to goe on in their impieties , and to climbe up to the height of their ambitious desires : that in the mean time he may make use of their injustice and oppression for the scourging of those of his own howshold , and in the end get himself the more glory by their destruction .

34. But then Secondly , 2. Inference . howsoever Judgment may begin at the house of God , most certain it is , it shall not end there : but the hand of God and his revenging justice shall at last reach the house of the wicked oppressour also . And that , not with temporary punishments only , as he did correct his own : but ( without repentance ) evil shall hunt them to their everlasting destruction , that despise his knowen Counsels , to follow the cursed devices and imaginations of their own naughty hearts . The Persecutors of God in his servants , of Christ in his members ; that say in the pride of their hearts , ( with our tongues , with our wits , with our armes and armies we will prevail : We are they that ought to speak , and to rule : Psal. 12.4 . who is Lord over us ? We have Counsel and strength for war &c. ) what do they , but even kick against the pricks ? Esay 36.5 . Act. 9.5 . as the phrase is Act. 9. which pierce into the heels of the kicker , and worke him much anguish ; but themselves remain as they were before without any alteration , or abatement of their sharpnesse . God delighteth to get himself honour , and to shew the strength of his arm , Exod. 14.17 . Luk. 1.51 . by scattering such proud Pharaohs in the imagination of their hearts : and that especially when they are arrived ( and not ordinarily till then ) almost at the very highest pitch of their designes . When they are in the top of their jollity , and gotten to the uppermost roundle of the ladder ; then doth he put to his hand , tumble them down headlong at once ▪ and then how suddenly do they consume , perish , and come to a fearful end ? Psal. 73.19 . Then shall they finde , ( but too late , ) what their pride would not before suffer them to believe , to be a terrible truth , that all their devices were but folly , and that the Counsel of the Lord must stand .

35. A terrible truth indeed to them : but Thirdly , of most comfortable consideration to all those , 3. Inference . that with patience and cheerfulness suffer for the testimony of God or a good conscience , and in a good cause , under the insolencies of proud and powerful persecutors . When their enemies have bent all the strength of their wits and power to work their destruction : God can , ( and as he seeth it instrumental to his everlasting counsels will , ) infatuate all their counsells , elude all their devices and stratagems , bring all their preparations and enterprizes to nought , and turn them all to their destruction , his own glory , 2 Sam. 15.31 . and the welfare of his servants . 1. Either by turning their counsels into folly , as he did Achitophels . 2. Or by diversion ; finding them work elsewhere : as Saul was fain to leave the pursuit of David , 1 Sam. 23.26 , 27. when he and his men had compassed him about and were ready to take him , upon a message then brought him of an invasion of the land by the Philistines . Esay 37.7 , 9. And as he sent a blast upon Senacherib , by a rumour that he heard of the King of Ethiopia's coming forth to war against him ; which caused him to desert his intended siege of Ierusalem . 3. Or by putting a blessing into the mouth of their enemies , Num. 23.3 . instead of a curse : as he guided the mouth of Balaam , contrary to his intendment and desire . 4. Or he can melt the hearts of his enemies into a kinde of compassion , or cause them to relent , so as to be at peace with them when they meet , Prov. 16.7 . though they came out against them with mindes and preparations of hostility : as he did Labans first , Gen. 31.29 . Gen. 33 4. and Esaus afterwards , against Iacob .

36. Howsoever , some way or other he can curb and restrain either their malice , Jer. 18.18 . or power , or both ; that when they have devised devices against them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . Iliad . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . as they did against Ieremiah , they shall not be able to put them in execution . As a cunning rider that suffereth a wilde untamed Horse to fling and fly out under him , but with the bridle in his jaws can give him a sudden stop at his pleasure , even in the midst of his fullest career : Or as a skilful fisher , when some great fish hath caught the bait , letteth it tumble and play upon the line awhile , and beat it self upon the water or against the bank , and at last when he spieth his time , striketh the hook into him , and draweth him to the land . So can the Lord deal , and often doth , with the great Behemoths and Leviathans of the world : he letteth them go on in the pleasing devices of their own seduced hearts , and suffereth them to prosper in their mischievous imaginations , ( according to the old , Psal. 140.9 . Psal. 7 3.6 . or as the new translation rendreth it Psal. 140. ) in their wicked devices , till they be even covered over with pride and violence . But when the time is come , which he in his eternal counsel hath appointed , Esay 37.29 . he putteth his hook into their noses , and his bridle into their lips , ( they are both his own expressions by the Prophet , in the case of Hezekiah and Senacherib , ) and so defeateth all their malicious purposes for the future . And though they fret and rage for anger , and are as impatient as a wilde Bull in a net ( which is another of the Prophets expressions elsewhere : Esay . 51.20 . ) yet is it to no purpose : though they gnash with their teeth through indignation and envy , yet will they , nill they , Psal. 112.10 . they shall melt away , and their desires shall perish . Whereof , besides sundry examples in Scripture● , God hath given us of this nation some remarkable experiments : especially in two never to be forgotten defeats , the one of the Invincible Armado in eighty eight , the other of the Gunpowder-Treason since .

37. The meditation of which both examples and experiments , would be as a soveraign Cordial , to relieve our spirits , and sustain our souls with comfort , against those deliquia animae , those fainting fits that sometimes come upon us , when we are either over-burdened under the pressures of our own sufferings , or overgrieved at the prosperous successes of our cruel enemies . The comfort is ; that neither they nor their devices can prevail against us any farther then God will give them leave : and we know , that if we cleave stedfastly to him , he will not give them leave to prevail any farther then shall be for our good . He that by his power stilleth the raging of the Sea , that hath set it its certain bounds which it may not pass , and by his peremptory decree hath said unto it , Hitherto shalt thou go , and here shalt thou stay thy proud waves : Job 38.11 . by the same power also can still at his pleasure the madness and the tumult of the people . Pilate that condemned Christ , could have had no power so to do , Psal. 65.7 . if it had not been given him from above . Job 19.11 . And Iudas that betrayed him , and the Iewes that crucified him , did no more then what God in his determinate counsel had fore-appointed to be done . Acts 2.23 . But nor Pilate , nor Iudas , nor the Iews could hinder him from rising again from the dead . The reason was because in the eternal counsel of God Christ was to dye , and to rise again : therefore God suffered them to have power to procure his Death ; but they had no power at all to hinder his Resurrection .

38. And therefore also fourthly , it will well become us , nay , it is our bounden duty , 4. Inference to submit to such sufferings as God shall call us to ; and to take up our cross , Luke 9.13 . when he shall think fit to lay it upon us , with all willingness . When we have to do with Satan and his temptations , James 4.7 . resistance may be of good use to us ( Resist the devil and he will flye from you : but when we have to do with God and his chastisements , it is in vain to oppose . His hand is too mighty for us : there is no way but to submit , — 10. and to humble our selves thereunder , by acknowledging our weakness , and resigning our wills and desires to his wisdom and goodness . It is the fondest thing in the world to think to redeem our selves out of troubles by our own wit or power alone , without his leave . Our own devices can no more help us , if in his eternal counsel he have determined to afflict us : then other mens devices can harm us , if he have determined to protect us . But how to behave our selves when any trouble is upon us , or danger towards us ; the Apostle hath given us an excellent Rule , and our Saviour an excellent Example . The Rule is Phil. 4.6 . Be careful for nothing : but in every thing by prayer and supplication with thanksgiving , let your request be made known unto God . As if he had said , Acquaint him with your griefs , what it is that troubleth you , and with your desires , what it is you would have : commend all to his good pleasure and wisdom by your humble and hearty prayers ; and then take no further anxious care about it : your heavenly father will take care of it , who knoweth better then you doe , what is fittest to be done in it . The Example is , our Saviours prayer in his agony ; Father , if it be possible , let this cup pass from me : nevertheless not my will , Luk. 22.42 . but thine be done . He maketh his request knowen unto God in the former clause : and then permitteth all to his will , in the later .

39. But you will say , must we sit still when trouble is upon us ? Suffer all , and doe nothing ? May we not cast and devise how to free our selves therefrom , and use our best endeavours to effect it ? Doubtless you may . There is nothing meant in what hath been hitherto said , to exclude either prudent counsels , or honest endeavours . God forbid . He taketh no pleasure either in fools , or slugards . But here is the danger , lest we should rest in our own counsels , without asking counsel at his mouth ; or trust to our own endeavours , without seeking help at his hand . We are to use both Counsels and Endeavours , ( provided ever that they be honest and lawful : ) but there is something to be done besides , both before and after . Before we use them , we must pray unto God , that he would direct us in our Counsels , and bless us in our Endeavours : and when we have used them , we must by our prayers again commend the success of both to him , who is able to save us ; and permit it wholy to his wisdome and goodness , at what times , and by what means , and in what measure it will please him to save us . For so it must be , even as he will , and no otherwise , when all is done . His Counsel shall stand : but so shall no device of man , that agreeth not thereunto .

40. That therefore we may give unto our purposes as great a certainty of good success , as such uncertain things are capable of : it should be our care in the last place , 5. Inference . to provide that they may be as conformable to his Counsels , as possible may be . Now since the Eternal Counsel of God , which is nothing else but his secret will ( though it be properly the Counsel meant in the Text , ) yet is not proper for us to meddle withall , nor appointed by him to be the rule or measure of our actions : we are not bound to conforme our wils and purposes thereunto ; nor consequently to trouble our selves thereabouts . Secretum meum mihi . When we are called to be of his Counsel , but not before , we may look into the ark of his decrees , and enquire into his secret will . But till then ( which will never be ) it is happiness enough for us , and an unspeakable favour from him , if we may be admitted to be of his Court ( though not of his Counsel ) and thereby to have some good knowledge of his revealed will . That is all that belongeth to us : to that therefore let us hold us , as to our proper Rule and Standard . As it is not fit for us to search into that Counsel of his which is lockt up in the Cabinet of his secret will : so neither is it safe for us to despise that Counsel of his , which is imparted to us in the treasury of his revealed will . Ask we counsel at Gods mouth ; consult we the Oracles of his holy Word ; let his testimonies be our guides and counsellors ; and let our thoughts and purposes be conformed to the Counsels and directions given us therein : and that is the most probable way to secure the success according to our own hearts desire , and to make them also to stand . For what more likely way can be imagined to accomplish the secret will of God , then faithfully to endeavour the accomplishment of his revealed will , and commit the rest to him .

41. Whereunto that you may give the better credit , take it upon the word of three creditable witnesses . First , our Solomon Prov. 16. Commit thy works unto the Lord : Prov. 16.3 . Psal. 37.5 . and so shall thy thoughts be established . His father David before him in Psal. 37. Commit thy way unto the Lord , and put thy trust in him ; and he shall bring it to pass . And Eliphaz the Temanite long before them both , in Job 22. If thou return unto the Almighty , and make thy prayer unto him , &c. Job . 22.23 , 28. Thou shalt also decree a thing , and it shall be established ; and the light shall shine upon thy wayes .

42. If any man unto such evidence of Reason , and pregnant Testimonies shall oppose common Experience ; against which there is no disputing ; That thousands of men that have harkened to the Counsels of God in his holy word , made their requests known to him by Prayer , and committed their wayes to him by a holy dependance upon his good providence ; have yet failed in their hopes , and the success of their affairs , and fallen under their enemies hands . All this must be confessed a truth : yet no contradiction to what hath been delivered . For it was not said , that such thoughts and purposes shall infallibly have the desired success : but that it is the most probable way for the obtaining thereof , amidst the great uncertainty of all humane affairs and devices . Many times there may some sinister respects and corrupt affections mingle with our best intentions , or devotions : or there may lurke in our hearts some secret noysome lust undiscovered , and so unsubdued : or there may be a leaning too much upon our own devices , or other inferiour helps , without casting our selves upon the providence of God so entirely as we ought : some thing or other there may be in us , or in our purposes , or in our Prayers amiss , though perhaps we perceive it not ; for which it may please God to suffer our hopes to perish , and to render our endeavours unsuccessfull .

43. But howsoever , two other considerations there are , that will fully answer the Objection , and remove all difficulties in this point . First , that all temporal promises are to be understood cum exceptione crucis : that is to say , not absolutely according to the tenour of the words in the utmost extent ; but so far forth , as God in his infinite wisdome shall see it expedient to deal with his servants , either in Mercy or Iustice , according to the present temper of their hearts , and in order to their future good . So that still there is a reservation of a power in him to exercise them with the cross , as he shall think good . In that large promise which our blessed Saviour maketh to all those that suffer loss in any kinde for his sake and the Gospels ; Mark 10.29 , 30. eternal life in the world to come is promised absolutely , but the hundred fold now in this present life not simply , but with persecutions expresly annexed Mark 10.

44. Secondly , that the desires and hopes of godly men that are agreeable to Gods holy word , though they may for the reasons now specified , fail , as to the particulars desired in these inferiour things , which are of smaller importance , and concern a Christian but upon the by : yet in that which ought to be , and in every true Christian is , the main of his desires , and the ultimate end that he looketh at , so that he desireth all other things but respectively and in order to that , to wit , the glory of God , and the fruition of his favour ; unless the fault be in himself , he shall not fail his expectation .

45. Hear then the sum of all , and the conclusion of the whole matter . Give up thy self faithfully to follow the good counsel of God in his revealed will : and then give up thy desires entirely , to be disposed by his wise counsel in his secret will : and he shall undoubtedly give thee thy hearts desire . Either in those very particulars thou cravest at his hands , if he see the same expedient for thee in order to his glory and thy good : or else in some other thing , which is in truth much more expedient , for thee , then that which thou cravest , and shall in the end so appear to thee , although for the present thou doest not so apprehend it . Aut quod volumus , aut quod malumus : one of both we may be sure of . If we submit our wills to his , both in doing and suffering ; doubtless we cannot finally miscarry . He will consult nothing but for our good : and what he hath consulted must stand .

FINIS .