A collection of sermons ... together with Notes upon Jonah / by Thomas Fuller. Sermons. Selections Fuller, Thomas, 1608-1661. 1655 Approx. 171 KB of XML-encoded text transcribed from 82 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A40656 Wing F2418 ESTC R21301 12682184 ocm 12682184 65677 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40656) Transcribed from: (Early English Books Online ; image set 65677) Images scanned from microfilm: (Early English books, 1641-1700 ; 354:10) A collection of sermons ... together with Notes upon Jonah / by Thomas Fuller. Sermons. Selections Fuller, Thomas, 1608-1661. 5 pts. Printed for John Stafford ..., London : 1655-1657. Each pt. has special t.p. and separate paging; pt. 1 dated: 1656; pts. 2-4: 1655; pt. 5: 1657. Reproduction of original in Harvard University Libraries. Pt. 2, p. 3-10 are missing in the filmed copy. Signatures D-E photographed from the British Library copy and inserted at the end. (from t.p.) 1. The best employment -- 2. A gift for God alone -- 3. The true penitent -- 4. The best act of oblivion. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. Sermons, English. 2005-05 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-07 Olivia Bottum Sampled and proofread 2005-07 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A COLLECTION OF SERMONS . 1. The best Employment . 2. A Gift for God alone . 3. The true Penitent . 4. The best Act of Oblivion . Together with NOTES upon JONAH . By Thomas Fuller . Mat. 13. 52. An housholder bringeth forth out of his treasure things new and old . LONDON , Printed for John Stafford , and are to be sold at the sign of the George neer Fleet-bridge . 1656. THE BEST EMPLOYMENT . Mat. 15. 30. And great multitudes came unto him , having with them those that were lame , blinde , dumb , maimed , and many others , and cast them down at Jesus feet , and he healed them . By Thomas Fuller . LONDON , Printed for Iohn Stafford in George-yard neer Fleet-bridge . 1656. To my worthy friends of S. Bridgets ( commonly Brides ) Parish in London . The Blessings of this and a better life . JAcob , when sending his Son into Aegypt , advised them to carry * to the Governour thereof , ( their unknown Brother ) a Present , a little balme , and a little honey , spices , and myrrhe , nutts , and almonds . Herein both the quality and quantity of the guift is considerable : The Quality : alas ! look on them in themselves , and they were but mean. Aegypt ( to give it it 's due ) excelled Palestine in many Commodities which were better to barter with forraigne Nations , as wicked men in all Ages surpasse the servants of GOD in outward accommodations . The Quantity , but a little of each . To carry much would have been but the more burthen to their Cattle which carried it , and perchance lesse acceptable to him that received it . However , one thing much commended this present , because ( as the Text saith ) they were the best fruits of the Land ; and no rationall person can expect better than what is best . Some conformity there is betwixt their Present , & this my Dedication ; none is more sensible than my self of the meannesse thereof : Besides Zoar , is it not a little one ? yet is it the best that my barren condition can for the present afford , on which account I comfortably presume it will be as kindly taken as it is cordially tendred . All I will adde is this ; The Holy Spirit compareth good Councell * nailes fastned . In prosecution of which Metaphor , I hope that these nailes which were entred into your hearts at the preaching of them , shal now be rivetted into them by the printing thereof ; which is the hearty desire of Your servant in Jesus Christ , THO : FULLER . ACT. 10. 38. Who went about doing of good . 1. THe Text is parcell of that heavenly Sermon S. Peter preached at the conversion of the Centurion , and it is worth our inquiry into the Character of that Convert . Know then three Essentials did constitute a Centurion . 1. He must be a Souldier . 2. The Captain of an hundred men ( whence his name Centurion . ) 3. He must be a Gentile by extraction . For at this time the Rom. Emperor had took the Militia out of the hands of the Jewes , who politiquely would not trust that peevish & rebellious people with the sword in their hands , insomuch that there was a Castle , Acts 22. 24. which overawed the Temple . 2. Now it is generally complained of Souldiers , that they are cruell , and ( Luke 3. 4. ) too prone to do violence . It is charged on Officers , that they are proud and insolent in improving their places , and Gentiles are accused of ignorance towards God , and wickednesse in their conversations . All which observations are crossed in the Centurion in my Text. * 3. Instead of taking away , and invading the Propriety of others , He , ver . 2. parted with what was his own in much almes to the poore . Instead of being proud towards others , in much humility he macerated himself with fasting ( v. 30. ) Instead of being guilty of Ignorance and Profanenesse , he feared God with all his house . Let none hereafter envy this Centurion the height of his place , or repine at his power , ruling over a hundred , seeing he was a man of a thousand . 4. Let not any look on the Military profession , as on such a Gentile , out of which no Prophet ; as on such a Nazareth , out of which no Good can arise . Let them not conceive the principles of fearing of God , and fighting with Men so opposite , that they cannot meet in the same person . Seeing on enquiry it will appeare , that all the Centurions in the New Testament were either good men , or lesse bad than many of more peaceable professions . 1. The faithfull Centurion ( Mat. 8. ) preferred for the same by our Saviour above those in Israel . 2. The Centurion glorifying God , and justifying Christ at his Passion : Luke 23. 47. Certainly this was a righteous man. 3. The just Centurion , who rescued S. Paul ( Acts 22. 26. ) from scourging , because a Roman . 4. The serviceable Centurion , who at S. Paul's entreaty conveyed the young man to a Captaine , whereby the Apostle escaped the conspiracy of his enemies . 5. The civill Centurion , who kept S. Paul , Acts 24. 23. forbidding none to minister unto him . 6. Julius the courteous Centurion , who saved S. Paul at his shipwreck , Acts 27. 42. when the Souldiers had a desire to kill him . But beyond all , and above all , the Centurion in this chapter , whose piety may be a perfect pattern for all Christians to imitate . 5. Obj. If this Centurion was already so good , what needed S. Peter to be sent to him for his further conversion ? What was this but actum agere , to do what was done before , seeing no further addition or accession could be made to his goodnesse , which already was so compleat in the kind and degrees thereof . 6. I answer , The Centurion was already in the state of Grace , but on the principles of a Jewish Proselyte : he looked for salvation by a Messiah , as yet to come , and on that account led a pious conversation . Had he died in that state , his soule , no doubt , had been saved with the rest of the godly Jewes before Christ : But better things were provided for this Centurion , God had stored up more kindely mercies for him to receive ; Peter is sent to inform of Christ come , and to clear his implicite into a distinct saith . 7. To this purpose the Apostle acquainteth him in his Sermon with the person and practises of our Saviour , though certainly the breviate onely , and chief heads , and not all his discourse at large , is opened by S. Luke , and my text is a principall part of our Christ his compleat character , Who went about doing of good . 8. Observe in the words , First , Christs Humility , He went Secondly , His Industry . — No small way , but About . Thirdly , His Charity . Doing of good . First , Humility , He went , and that pedes ambulavit , he constantly footed it . Indeed he was brought from Nazareth , the place of his Conception , to Bethlehem , where he was born , in the womb of his Mother , and when forced to flie before he could go ) into Egypt , probably was carried in the armes of his parents , otherwise he alwaies travailed on foot , one time excepted , when not so much out of Majesty as Mysterie , not so much to ease himself , as perform the propheticall prediction . He ( Mat. 2. ) rode alternately on the Asse , and the Asse Colt , o●herwise , alwaies , ( such his humility ) he went. 9. Secondly , His Industry , About . But here it will be demanded , whether this did not something trespasse on our Saviours gravity , and that staidnesse which he used in other actions . Did not this savour something of an erratical and circumfraneous motion ? Sure it was contrary to the counsell he gave his Disciples , Into what town or city ye enter , there abide , Mat. 10. 11. Goe not from house to house , Luke 10. 2. Had not therefore our Saviour , in like manner , better have fixed himselfe in one place , than thus to wander up and down when he went about ? 10. I answer , three satisfactory reasons may be rendred of our Saviours frequent removals , though the first so sufficient in its self , it will give a discharge to the other two , as added onely for Ornament , not Necessity : 1. Therefore our Saviour went about per force , because he had no certain habitation of his own , therein constantly to recide , but was faine to make use of the houses of his friends therein to abide . Mat. 8. 20. The foxes have holes , and the birds of the aire have nests , but the son of man hath not where to lay his head . 11. By the way let me bespeak the thankfulnesse of many persons ( whom I behold in this Auditory ) to whom God hath not onely given Agurs wish , Prov. 30. to be fed with food convenient for them , but also so large estates , that they have plenty of Places , exchange of Houses , variety of Habitations ; How ought such to lay out their soules in thankfulness to God! it faring in this point farre better with them , than with our Saviour himself , who for want of a dwelling , was fain to go about . 12. Secondly , Our Saviour went about , so the better to decline and escape the malice of those who sought after his life . Any man can at a near distance hit a dead mark , whilst he must be a good marks-man indeed who can hit a flying Fowle . Christ therefore was alwaies in motion , that he might not give a steddy aim to his enemy's malice . When Herod the Fox designed his death in Galilee , then he took his private progresse into Judea , and when those in Judea projected to murder him , he made his secret return into Galilee , or else retreated ( John 11. 54. ) to a City called Ephraim , in the wildernesse , and continued there . 13. He was unfit to be a Saviour of mankinde , who would not by all prudentiall wayes be a Saver of himself . Though he would not decline death when his hour was come , he would not court it before that time , he would lay his life down , not throw it down , patiently give himself , not wilfully cast himself away for mankinde . Otherwise , if he had refused to embrace all lawful wayes of self-preservation , untill his appointed time was come , he had died a Malefactor , not made by God a sin for us , but being a sinner of himself , no better than Felo de se , guilty of his own destruction . 14. Thirdly , Christ went about , so the more conveniently to disperse and dispence his doctrine and miracles , that the more people might enjoy the benefit thereof . If the Sun should alwaies stand still in one place , that part of the earth would be fryed , and the rest frozen , that would be parched with heat , and the rest pinched with cold ; wherefore the providence of Nature hath so ordered and disposed it , that the Sun shall take his circuit through the Zodiack , that so his light and heat may be communicated to the more Countreys . Christ in like manner , that Sun of Righteousnesse , Mal. 4. 2. arising with healing in his wings , made his motion through the twelve Signes , I mean the twelve Tribes of Israel , that so the more places might participate of his Presence , Preaching , and Miracles . 14. Passe we now from his Humility to his Charity , Went about doing of good , and that in several considerations , in respect of All times . All places . All persons . In endeavouring whereof may my weak endeavours , and your intentions , as well as we may observe our Saviours motion , and go about after him . Sequiturque Patrem non passibus aequis , and though in circular motions it matters not where we begin , so be it we continue moving , till we returne where we began ; yet for methods sake we will first handle the first point , in respect of all times . 16. Let us take notice of a Diurnall , or daies work of our Saviour , He was no large lier on bed , but a timely riser about his fathers work , John 8. 2. And early in the morning he came again into the Temple . As he rose early , he went late to bed , especially on the Sabbath day , the day of his greatest imployment : for when he had wearied himself all the day long with preaching his Word , at night when his work was ended , his work was new begun . People then pressing upon him afresh ( forbidden before by the superstitious Pharisees ) to be healed by him . As he rose earely and went late to bed , so all the day long was he busied in doing of good . 17. If any time of the day may seem to be priviledged from Employment , and exempted from Industry , sure it is , the time of Refection , when Men in midst of the Terme of all their worke , may and must make a Vacation to themselves , the better to refresh their hungry and weary bodies therein . But even at those times , was Christ intentive in doing of good . True it is , it was meat and drinke unto him , to doe his Fathers work , [ Iohn 4. 32. ] So zealous in prosecution thereof , that sometimes he fasted from other food . Mark 3. 20. He could not so much as eate bread , for the crowding of the company about him ; but when Liberty was allowed him to take his repast , he improved his time in doing good , witnesse his demeanour at the table of the Pharisee , who invited him to dinner , as Luke 14. where he received not so much temporall food from the entertainer , as he bestowed Spirituall counsell upon him , verse 12. Then said he also to them that bad him , &c. He put forth a parable to them that were bidden , verse 7. and upon the occasion of these words , Blessed is he that shall eate bread in the Kingdome of God , uttered by a fellow guest , he put forth a most heavenly Parable . 18. One demanded how a Man might make himselfe welcome at a Feast ? to whom it was answered , ne sis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come not thither without paying thy shot , lest otherwise he be beheld as a clogge , or burden to the company . Another answered much to the same effect , Sit not there as a stone upon a stoole , that is , contribute , if not money , yet mirth to the company , bring some ingratiating quality with thee , that may make thee acceptable to thy fellow guests . Sure I am our Saviour was not indebted to the company where he dined , bringing with him , though no carnall mirth , which ends in sadnesse , yet spiritual joy , contained in that holy counsel which he so freely bestowed . 19. Secondly , In respect of all places , He did good wheresoever he came , at Nazareth , where he was conceived , Bethleem , where he was born , Jordan , where he was baptised , Galilee , where he conversed , Getbsemani , where he was betrayed , Galbatha , where he was condemned , Golgatha , where he was crucified , and which was the more to their sinne and shame , such places which did partake most of his corporall presence , did reap the lesse benefit by his spirituall preaching , witnesse Bethsaida , Corazin , and Capernaum . 20. Thirdly , In respect of all persons , 1. to those that were above him in a civill respect , namely , to Caesar and his Officers , not onely preaching of Obedience , and payment of Tribute to the Emperour , but also putting himselfe to the expence of a Miracle , ( Matthew . 17. 27. ) rather than Caesar should have his Toll-mony unpaid . 2. To such as were beneath him , as poorer than himselfe , because not having so good friends to relieve them . Thus though he himselfe held all that he had in Frank-Almonage , and lived on the poore mans box , beholden to the charity of Joanna , Susanna , and other his good Benefactors for his Maintenance , yet of a little , he gave a little , it being his constant custome ( especially about the good time of the Passover ) to dispence his almes to the poore . Otherwise when he said to Iudas ( John 13. 27. ) That thou dost , do quickly . The rest of the Disciples could not so quickly have commented on his words : that he desired him , the bag-bearer , to give something to the poore ; had not the same been conformable to Christs common practise on such occasions , He did good to those about him , his Disciples , to those beside him , the ordinary Jews , to those againsts them , the very Souldiers sent to attach him , witnesse curing of Malchus his eare , strucken off by Peter . 21. But I meet with a double objection against Christ going about to do general good ; the one being a sin of omission , the other of commission , charged on his account : I begin with the first , which thus may be urged against him , He who hath ability and opportunity to do right , and omitteth the same , is guilty of doing wrong , or the pretermitting of a benefit in such a case , is the committing of an injury . Now our Saviour was solemnly quested and pressed ( Luke 12. 13. ) to divide their Inheritance betwixt the two brethren , & yet he declined the doing of so acceptable an office , and gave the Petitioner unto him in that kinde , a flat deniall . 22. I answer , Both persons interested in the Divident of the land , did not sue unto him , but so that it was onely a single motion , not the joynt petition of both Brethren interested therein . 2. Christ , a searcher of hearts , might discover in him , who made the motion , a covetous inclination , and perchance a litigious disposition , not to stand to any agreement . Lastly , and chiefly , he had no calling to meddle therein , being a private person , and captious people lay at the catch on any shadow of a fault to accuse him , for invading the office of a Magistrate . 23. It is confessed , it is an honourable work to accommodate differences according to our Saviours own principles , Blessed are the peacemakers , especially to compremize discord betwixt so neer relations , as two Brethren . Hereby , haply , our Saviour might have prevented long and tedious suits , saved them the expenses of a costly prosecution in Law , and which was more , might have suppressed many uncharitable Animosities , and quenched heart burnings betwixt them . But one thing was wanting , A Commission to intermeddle therein , A good deed is an ill deed , do by him who hath no calling to do it , The Courts were open , and Judges therein appointed , to heare and determine Causes of this nature . They both , if so disposed , might sue out what was equivalent to our writ of partition in our Common Law , to part the Inheritance in equall portions betwixt them , whilst our Saviour justly refused to interpose in the Controversie , made a Mediatour betwixt God and Man in matters of higher consequence , but not betwixt Man and Man in things of temporall concernments . 24. Such therefore will find themselves much mistaken , who having little ability , and no authority , adventure on the Ministeriall function to preach and baptize , conceiving they shall be justified and born out in the Court of Heaven by the integrity of their intentions to employ their parts to Gods glory , whereas more is requisite to the legitimation of a publique act , and making it good , when done by a private person , namely , a lawfull commission to doe it , for want whereof our Saviour abstained to intermeddle as a Magistrate , though , he went about doing of good . 25. And here , by the way , let me insert another caution : Our Saviours going about from place to place , not fixed in a certain station , nothing favoureth or befriendeth the practice of such , who refuse to reside on Parochiall charge , but must have a whole Province , or Principality for the circuit of their plancticall preaching . These pretend to such prodigious parts , such Paramount gifts and graces , above the standard of other men , ( and we must believe they have such signall endowments for they say to themselves , That they conceive if pity such Talents should be buried in one Parish , and such ample abilities be stifled within the narrownesse of one Cure : and hence it is , these ambulatory Preachers remove from place to place , refusing to be setled in a certain habitation : But it is to be feared these men go about , sowing of Schism , setting of Errors , and spreading Faction , whilst our Saviour went about doing of good . 26. The next is a fault of commission charged on our Saviour , that he went not alwaies about doing of good , by his owne confession , Mat. 10. 34. Think not I am come to send peace on earth ; I came not to send peace , but a sword . For I am come to set a man at variance against his father , &c. Now such who come to bring asword to any place , surely their room is more welcome than their company , and it can no way be intitled to be a good work , when one ( contrary to the law of nature it self ) shall set variance betwixt so near and dear relations . 27. I answer , Our Saviours words , I come to set a man at variance , are not so to be understood , as if it were his principall purpose and originall intent , out of premeditate plot , and set designe to make these unnaturall differences , but that such sad effects , de facto , would come to passe , per accidens , through the corruption in mankind : For the preaching of the Gospel would meet with such opposition in carnall mindes , that our Saviour infallibly foresaw such domesticall Antipathies would inevitably follow the same . Thus , as the Sun intended by nature to lighten clear eyes , and arising daily for that purpose , yet occasioneth the smarting of such who are sore , or blear-sighted : So Christ being a Peace-maker and Mediatour , by his message , employment , and desire , proved against his own will through mens default , the generall incendiaries in families , and by consequence in Cities , Countries , and Kingdomes , though he went about doing of good . 28. Two eminent instances may be given of the good our Saviour did , First , all his Miracles were saving Miracles , which may serve for a character to distingu●sh them from the Miracles of his Apostles ; St. Paul strikes seeing El●mas blinde , Christ makes blind Bartimeus see ; S. Peter strikes living Ananias and Sapphira dead ; Christ makes dead Girus his daughter and Lazarus live . But if Christ was pleased to manifest himself in a destructive way , no rationall creature shall be made the object of his anger , but a Fig-tree is sound out ( and that but a barren one ) Mat. 21. 19. to be cursed ; Hoggs are found out ( and those the beastliest of all Beasts ) Mat. 32. 8. to be drowned , to shew that if God in the vindication of his own honour , doth deviate from his naturall pronity and propensity to mercy , and is necessitated , se defendendo , to appear in a revenging way : it is our barrennesse in goodnesse , and beastlinesse in badnesse , which inforceth him to what is contrary to his owne inclination . 29. Secondly , we may observe , that some of our Saviours miracles were double ones , one growing within another . Thus Mat. 9. 19. it was the chief intent of our Saviour to raise the daughter of the Ruler , when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , obiter , as in the way thither , he did almost as great a miracle in curing her , who was long troubled with an Issue of blood . Thus as cunning Gardeners are said to have a mysterie , whereby ( by inoculating one flower on another ) they make them grow double : so our Saviour had Twin-miracles , and occasionall springing up in the midst of an intentional miracle . 30. But here a question may be propounded , not coming within the compasse of those condemned by the Apostle , 2 Tim. 2. 23. For foolish and unlearned that do gender strife ; but such the answering whereof may give some light to our heads , and heat to our hearts and affections . 31. Seeing our Saviour was a Benefactor generall to all persons and places where he came , how came it to passe that he was not the minion of mankind , deliciae humani generis , the darling of the world , seeing he deserved no less , by his favours conferred upon it ? how came men so generally to hate him , so often to plot , and at last to practise his destruction ? 32. I answer , severall reasons may be rendred , some nearer , some more remote , why our Saviour could never be popular , though no man more merited the same ; First , because had he been universally beloved , it would have hindred the grand design of mans salvation , no Judas would have been found to betray him , no false Witnesses to accuse him , no Pilate to condemn him , no Souldiers to execute him , and therefore of necessity Christ was to incur many mens displeasure . 33. Secondly , he was to have not onely a notionall , but also an experimentall , yea , which was more , a meritorious knowledge of all miseries , to which humanity was subject , of hunger , Mark 11. 12. of thirst , Iohn 4. 9. long and painfull preaching with little profit , because of peoples unbelief , wearinesse under paine , and nakednesse upon the Crosse , as also of the causlesse and undeserved hatred of people from those on whom he had conferred great favours , that so he might the better know to pray for pity , and believe his servants in the same condition . 34. Thirdly , though our Savior went about doing of good , yet some wicked men hated him , meerly because they were wicked men ; there is a generation of people , which drive a trade ( whereby they will never grow spiritually rich ) of receiving good , & returning evil . David , as a Prophet , yea , a Type of Christ , complained of such , Psal . 35. 12. They rewarded me evil for good , to the spoyling of my soule . Some men have such foul stomachs , as to turn all honey into choller , converting courtesies they have received into anger and malice . 35. Fourthly , Christ , though generally doing good , was distasted of many , because the Doctrines he delivered , were either above their understanding , or against their humour and inclination ; it was said of Titus Vespasian the Emperour , Neminem à se dimisit tristem , He sent no man sad away from him . A happinesse denied to our Saviour himself , for when ( Mat. 19. 22. ) he advised the young man to sell all that he had and give it to the poore , and come and follow him ; it is said , he went away sorrowfull , for he had great possessions . 36. Lastly , Christ , though generally ingratiating himself with his good deeds , could never arrive to be universally beloved , because he told people of their sins , and foretold them of their sufferings , especially the 23. of S. Matthew's Gospel , where he pronounceth eight woes , and every woe three fold ( four and twenty in all in effect ) against Scribes , and Pharisees and Hypocrites . 37. It was said of Will : Nassaw , Prince of Orange , ( Father to the late Maurice ) the first Founder under God , of the Low-country mens liberty , being a popular Prince , courteous in his carriage to the meanest person , that he never put off his hat to a Peasant , or Boar , but with that gesture the King of Spain lost a Subject , and a free Member was gained to the united Provinces , how well they will requite his kindnesse to his family , posterity will take notice , and succeeding generations will observe . 38. But our Saviour never pronounced one of the aforesaid woes , but instantly he lost the affections of some , who became his enemies for telling them the truth : Here a Hyppocrite hated him , there a Scribe scorned him ; here a Lawyer left him , there a Pharisee forsook him ; and at one time , Joh. 6. 66. many of his Disciples went back , and walked no more with him . 39. And here it is worth our observation to take notice of the difference between the preaching of Moses and our Saviour , the former promised all outward happinesse to such as kept Gods lawes , how they should be , Deut. 28. Blessed in the field , and blessed in the city , blessed in their body , and blessed in their ground , and blessed in their cattel , blessed in their basket , and blessed in their store , in a word , on condition they would observe Gods commandements he preached and promised unto them all external peace , plenty , and prosperity , 40. Our Saviour ' s Sermons were of a different , yea , contrary nature , as appeareth by that passage , Mat. 5. 44. But I say unto you , love your enemies , blesse them that curse you , do good to them that hate you , and pray for them which despightfully use you and persecute you ? wherein is 1. Supposed , That the servants of God notwithstanding their walking soberly , righteously , and godlily , to the utmost of their endeavours , shall have many enemies , crusers , and persecutors . 2. Imposed , That Gospell principles oblige such who will be the followers of Christ , to blesse those who are their most professed enemies . These are two hard sayings together , and is able to bear them severally , & asunder ; this mauled Christ his popularity , that notwithstanding all his heavenly Sermons , holy life , and happy miracles , he was hated by carnall men , chiefly on this account , because such as followed his Doctrines , must be sure of persecution here , and waite for a reward hereafter . 41. Let not the Ministers of the Gospel be disheartned , and discouraged , if with all their painfull preaching , and pious living and courteous , carriage to , and good usage of their people , they can never get , nor gaine their generall good will. The Disciple is not greater than his Master , nor the servant than his Lord , let us know to our comfort that Christ himself could never be long in peaceable possession of a generall good esteeme , but for the reasons aforesaid , fell into peoples displeasure , though he went about doing of good . 42. Now to make some use of the Text in generall , and first , is it so that our Saviour went about doing of good ? serveth in this the first place to confute such , who will not at all go about , but immure themselves in a Cloister , pent within the walls thereof , and then pride themselves in this their will-worship , as the highest and holiest state of perfection , though there they zily wither on the stalk they grew on , without contributing any thing by their paines and parts to the Church or Common-wealth : May not both Church and State , as their creditors , justly sue them on an Action of Debt , for imbezilling these their part ; or , if you will , ingrossing them to themselves alone , wherein the Communion of Saints doth claime a joynt and publique interest ; sure I am , our Saviour , that grand Exemplar of Holinesse , did not confine himself to a Cell , but went about doing of good . 43. Secondly , confuteth such who goe about , but how ? not to do good , but to do mischief , every place they come at faring the worse for their company : Thus as a Snaile may be traced by the slime she leaveth behinde her , so these men may be tracked whithersoever they remove , by the sootsteps of their own wickednesse . Here they have a wanton speech , there a drop , an uncharitable passage ; there they scatter a profane expression , they may be followed and found out by their bad words in one place , and worse works in another ; these leave Satan for their Sovereigne , or chief of their order , Job 1. 7. Who came from going to and fro in the earth , and from walking up and down in it . But what to do ? The Apostle telleth us , 1 Pet. 5. 8. Walking about seeking whom he may devoure . Lazinesse is better than such labour , idlenesse than such employment , to go about doing of evil . 44. Thirdly , it confuteth such , who ( to give them their due ) do some good , and go doing of some good , but they go not about , their motion is circular , but semicircular at the best , they are onely beneficial to some of their own gang , of their own party , of their own faction , their goodness is not generall and universall , to all the true and proper objects thereof . 45. What saith S. Paul , Gal. 6. 10. As we have therefore opportunities , let us doe good to all men , especially to them who are of the houshold of faith ; those indeed are to have a Hanna's part of our Favour , a Benjamine's portion of our Bounty , yet so , as all in extremity , are the objects of charity , we are to baulk none who come in our way , not to say that some of plentifull estates are bound to seek out such objects for their liberality . 46. It is observed , that the disease called S. Anthony's fire , or the Cingles , ( because it clippeth and surroundeth the body in fashion of a girdle ) is never mortall , till it wholly compasseth the wast , both sides of the inflammation meeting together ; but on the contrary , Charity is never Soveraign effectually , and cordiall to purpose , untill it finisheth its full circuit , and taketh its compleat compasse , going about to do good . 47. It is an use of comfort to the Saints and servants of God , considering that Christ , who on Earth went about doing of good , now in heaven , antiquum obtinet , keeps his old wont , still retaineth his former mercifull and bountifull disposition , he hath not lesse goodnesse , for having more greatnesse , lesse grace for having more glory , yea , rather now he doth greater and better things for us , because he is gone to the Father , John 14. 12. Whilst on earth his power was limited and confined , his lustre was clouded and eclipsed with his humanity , whereas now he is put into a better capacity to expresse himself , and assist us , able to work what we wish , and doe what we desire . 48. But now he doth not goe about doing of good , because after his long wearinesse on earth , he is reposed in ease and honour , and fixed at the right hand of his Father in heaven , yet still in some sence he may be said to goe about doing of good , such the extensivenesse of his providence , through the whole circle of Creation , from Angels to worms , though the Master-piece of his mercy is the daily making of intercession to God for his servants . 49. Some difference there is amongst learned men about the manner of his making intercession , some conceiving it done onely with his mouth , others onely really by vertue of his merit , probably it may be done both waies , the rather because our Saviour hath a tongue ( as also a whole body , but glorified ) in heaven , and it is not likely , that the mouth w ch pleaded for us on earth , is altogether silent for us in heaven , but in what manner soever this intercession be made , it is so done , as makes it both acceptable to God , and effectuall for us , by him who now reigneth in glory , and formerly went about doing of good . Amen . Finis . A GIFT FOR GOD ALONE . S. LUKE 10. ver . 27. Thou shalt love the Lord thy God with all thy heart , &c. LONDON . Printed for JOHN STAFFORD at Fleet bridge . 1655. A Gift for God alone . PROV . 23. ver . 26. My son , give me thy heart . THese words , [ My son ▪ ] are used more than sixteen times in this Book . It is therefore well worth our inquiry , what particular persons Solomon designed by that relative compellation . First , Negatively : know that Rehoboam , Solomon's son begotten by him , ( heir but to two parts of twelve of his Father's Kingdome , but not to the hundred part of his wisdome ) was not particularly reflected at herein , nor any other of his bodily extraction ; where , by the way , though we read of Solomon's Wives and Concubines , we can give but a slender account of his Children , finding but one Son , and two Daughters , 1 King. 4. 11 , 15. And probably , he was not fruitfull in issue , proportionably to his marriages . 2. Nor Positively : know Solomon was but the instrumentall Pen man , Gods Spirit the principall Inditor of this Book . And as our Saviour said , Mat. 12. 50. Whosoever shall doe the will of my Father which is in heaven , the same is my brother , sister , and mother ; So , whosoever shall attentively hear , and conscionably practise the precept in my Text , the same is the beloved son , and dear daughter therein intended , My son , give me thy heart . 3. We will begin with a brief paraphrase on each word , so to disincumber them from all shew of difficulty , and then by Gods assistance shall raise one staple Doctrine , prove and apply it . 4. Give ] not sell , we ought not to be saleable in Gods service , having mercenary souls , chiefly aiming at our own interest . Indeed , we may , and must with Moses , Heb. 11. 26 have respect unto the recompense of reward ; we may look to it , and was taken from him , and given to his companion . Then surely God will not hold them guiltlesse , who having first given him their hearts , afterwards take them away again , and conferre them upon the world and wickednesse . 2 Tim. 4. 10. Demas hath forsaken me , having loved this present world , and is departed . 1. Come we now to confute those flammes , which the world , the flesh and the Devill , commonly suggest to men to deter them , or at the least to detaine them from giving their hearts to God. Indeed I could give them better termes , as to call them pleas , pretences , excuses ; but flammes is even good enough to expresse them . 2. First , they alledge for themselves , that in case they should give their hearts to God , they must presently take a finall farwell of all comforts and contentments in this World. Hereafter ( say they ) we must expect to live a dismall , dreary , dolefull , discontented , disconsolate life : no spark of pleasure , mirth , and jollity , but a lifelesse heartlesse life , when we have given our hearts unto God. 3. Answer , I know not whether this flamme hath more of folly , or falsehood therein . Such needlesse feares and Jealousies the Devil starts in mens apprehensions . The Jewes were afraid in case they did permit our Saviour publickly to preach amongst them , John. 11. 48. That the Romanes would come and take away from them both the place and nation . Whereas indeed it had been the onely way to prevent their invasion , seeing the putting of Christ to Death , did not only accelerate , but cause the ruine of their Nation . Thus men suspect that the giving of their hearts to God will marre their mirth , and destroy their delight for the time to come , whereas on the contrary , it is the onely way , for the continuance , increase , and improvement thereof . 4. True it is , it will retrench that Mockmirth which ends in mourning , that joy not to be rejoyced in , it will defaulk those exorbitances and extravagances of Carnall pleasure , wherein wicked men lay out their soules . But the tree of true joy shall thrive the better for the cutting off of these suckers . Yea , which is more , a soul is utterly unacquainted with virgin , delibated , and clarified joy , untill such time as the heart be given to God , from which moment all true joy beareth the Date thereof . 5. It is worth our observation to mark the difference betwixt the old Translation ( made according to the vulgar Latine ) and the new , conformed to the Originall in the rendring of the eighth Verse of the fourth Psalm . Old Translation . Thou haste put gladnesse in my heart : since the time their corne , and wine , and oyle increased . New Translation . Thou haste put gladnesse in my heart , more than in the time that their corne , and their wine increased . Here we may see that oyle ( to bring in three staple Commodities of the Land of Canaan ) is inserted in the Vulgar without any warrant from the Originall ; we cannot but dislike such an addition , more than what is warranted in the Originall ; otherwise the Doctrine had been true in it self , though putting in honey , balm , all other commodities which that Land did afford . All of these could not equall that gladness of heart , which the Spirit of God puts into a Christians soule , after his heart is freely given to Gods service . 6. The second flamme : if we give our hearts to God , we shall want one to discharge our several Relations to our wives , children , friends , neighbours , and acquaintance . God will so ingrosse and monopolize our hearts to himself alone , we shall want the use of them , to all other purposes , and intents , where we stand engaged . 7. Answer . This flamme hath as much folly and more malice than the former . Give thy heart to God , and he will return it unto thee during thy life , ( and what needeth any longer term ? ) therewith to discharge thy Relations better than ever before . A heart given to God will rule thy paces unto thy wives bed , to keep thy affections loyall unto her without any wandring . In a word , it is so given to God , that it is still kept to thy selfe , to perform all those offices , which are according to Gods command . 8. Third flamme , But my heart is so bad , it is not worthy Gods acceptance , who justly will cast it away , both the gift & giver thereof . All the bad Epithets given to a heart in the Scripture , center and unite themselves in the mind , yea concur in the constitution thereof . An obstinate heart , Deut. 2. 30. A froward heart , Psal . 101. 4. A proud heart , Psa . 101. 5. A perverse heart , Prov. 12. 8. A haughty heart , Prov. 18. 12. A stout heart , Esa . 9. 9. A stony heart , Ezek. 11. 19. A hardned heart , Mar. 8. 17. A heart slow to believe , Luke 24. 25. An uncircumcised heart , Act. 7. 51. An impenitent heart , Rom. ● . 5. And what else soever is found in Scripture sounding to the disgrace thereof . If therefore I should give so bad a heart to God , he would refuse it , and returne it to me in his just displeasure . 9. I answer , if this flamme cometh from a Hypocrite and Dissembler , it is utterly unworthy that any answer should be afforded thereunto . But if it come from a penitent soule , sadly sensible of its own badnesse , ( as in charity we are bound to believe the best ) it deserveth a better name then a flamme , yea , is a hopefull and happy symptome ( though of weake ) of true grace in the party propounding it . Happy that man , blessed that woman , who from a feeling of their own unworthinesse , make this sincere complaint . 10. Be it known then to their comfort , that if they had a better heart , then this , whereof they complain , and did begrudge and repine to bestow it on God , yea , did keep and reserve the same for the service of Satan , and their own wicked lusts , then this were in them notorious and unpardonable Hypocrisie . But if this ( as bad as it is ) be the best heart they have , they may , yea must give it to God , and from him shall receive the same in a New edition bettered and amended . Thy obstinate heart shall be made obedient ; thy froward heart , forward in Gods service ; thy proud heart , humble ; perverse heart , plyable ; haughty heart , submisse ; stout heart , complying heart ; stony heart , fleshy ; hardned heart , soft ; heart slow , quick to believe ; uncircumcised heart , circumcised ; impenitent heart , repenting , &c. The onely way to get thy heart reformed , is , to give it to God , who will create a new heart in thee , according to Davids desire . 11. Let us instance in three motives to quicken our performance in this duty . The first may be drawne from the dignity of the party desiring it ; God , who might command , seemes in some sort in the Text to request . These last ten yeares have made a sad change in many mens conditions . Such who formerly relieved others , have since received reliefe from others . Need hath taught many an ingenuous tongue , a language , wherewith formerly it was unacquainted . It may move a misers heart to pity to heare them beg , ( not thorough default of their own ) who had a hand and heart to distribute to others . But ought we not to be affected with the motion made in the Text , wherein the great God of Heaven seemeth in some sort to wave his Might and Majesty , and in Triall of our Towardnesse and tendernesse , becomes in the nature of a Petitioner unto us , my Son give me thy heart , or at least wise , doth onely desire , what he may demand as his due , yea command as his right belonging unto him . 12. Second motive may be drawn from the deserts of the Party , he is worthy ( say the Pharisees of the Centurion to Christ ) For whom thou shouldst do this thing , for he loveth our Nation , and hath built us a Synagogue , Luke 7. 5. Many and great are the indearments and obligations , which God hath put upon us , he loadeth us daily with benefits , Psal . 68. 19. ( though we make but light of that load ) as appeareth by our constant ingratitude . 13. The last motive may be taken from the danger of denyal : for be thou well assured , if thou refuse to give God thy heart , it wil not remaine thine long , to thy comfort . If any speciall friend , so honest , that he would not deceive thee with false frights , and so wise that he could not therewith be deceived by others , should seriously informe thee , that this Night , thou should be plundered of a Jewel of great value , which thou hast in thy house , & should request it of thee , to secure it for thee ( in the best acceptation of the word ) promising safe keeping , and seasonable restoring thereof ; Surely thou shouldst discover little discretion to run the hazard of a Robbery , and refuse so faire and civill a motion for thy own advantage . Know in like manner , the world , flesh , and Devil , one or all of them , will purloine thy heart from thee , and imbezle it to thy destruction . In prevention whereof , do thou make a Friend therewith , and speedily bestow it , where it may be preserved for thee . Adam himself , though armed with Originall Integrity , how ill he kept his own heart , we his Posterity may sadly bemoan : despaire thou therefore to be the Treasurer of thy own heart , thou canst not lock it so fast , but sin or Satan by force or fraud , will command and cozen thee out of the possession of it , if it be not solemnly given to God himself . 14. And now , as once the Eunuch said to Philip , Acts 8. 36. See here is water , what doth hinder me to be baptized ? so behold here all the requisites to a deed of gift , what is it that debarreth us , but that instantly this transaction of our hearts may be compleated ? Here we the Granters are present , and I charitably presume have our hearts in a spirituall sense , here within us ; here is God the Grantee , who hath promised , where two or three are met together in his name , to be in the midst of them ; here are witnesses enow , seeing he who as party to one deed ( wherein himself is concerned ) may be a witnesse to the grant of another , and legally attest the truth thereof . Nor is there any need of counsell of publick Notaries to draw up and ingrosse an instrument herein , seeing nothing is required to the giving of the heart save the giving of the heart ; the more simply , the more surely it is pefrormed . 15. O the commendable simplicity of former Ages , and their plain dealings in bargains and seals : what their hearts thought then tongues said ; what their tongues said their teeth seal'd , whose seals of brickle dough held better to all purposes and intents than ours of the most tenacious wax : how many Manours in those dayes were conveyed in few words , From me and mine , to thee and thine ; where , as now , a span of ground can scarce be conveyed under a span of parchment , such is the litigiousnesse of our Age. 16. But know , in giving our hearts , we are to deal with him who is the searcher of the hearts , and who hateth all ceremonious complements , preferring down-right sincerity . Indeed , if the head was to be given , some might conceive it fit and necessary that the tongue and brains thereof should be imployed in making a large and eloquent Oration at such transactions ; but the heart being now to be given , it may be done with silence and sincerity , with a serious promise , from this very moment to consecrate the same totally and finally to Gods service . 17. I have read of Iames the fourth , King of Scotland , that on his death-bed he bequeathed his heart to the Lord Douglas , to carry the same to Ierusalem , and to see it buried by the grave of our Saviour , which the Lord performed accordingly ; and in avowance thereof , the Honourable Families of the Douglasses at this day , give a heart proper in the Base-point of the Shield . 18. Some will praise the officiousness of a Servant in doing his Masters command , but none can excuse the superstition of the Master , save onely by charging it on the erroneous devotion of those dark daies he lived in : but let not us delay it till our death , but in our life-time in the height of our health , wealth , and prosperity , let us not send by others , but give our selves , not our carnal , corporeal heart , but our spiritual heart , ( I mean , all the powers and faculties of our souls ) not to be interred in the material grave of our Saviour , but to be buried with him in true mortification , which will be truly to practise the precept given in my Text , My son , give me thy heart . Amen . FINIS . THE TRUE PENITENT . Prov. 28. 13. — He that confesseth and forsaketh his sin , shall finde mercy . LONDON . Printed for JOHN STAFFORD at Fleet-bridge . 1655. The true Penitent . LUKE 22. 61. And wept bitterly . TWo men doe not more differ one from another , than the-selfe same man at severall times , differs from himselfe . Behold a Christian at the High-water-mark , when 't is Spring-tide of Grace with him , and how full is he fraught with pious Meditations ? Good Thoughts , godly Words , gracious Works , so that one would think he would instantly stere from Holinesse to Happinesse . ( The Top of Grace confines with the Bottom of Glory ) and wonders to see so much Triumphant Sanctity in a Militant Christian . But now look on the same Man , at Ebbing Water , when left to himselfe in the Agony of a Temptation , and how much shall we find him disguised from himself ? All his former good motions dead and buried , and in their room ariseth another Generation , which never knew Joseph . Dismall Thoughts , desperate Words , damnable Deeds , one would feare he would suddenly fall into the Bottomless pit , but one Haires breadth betwixt him and Hell. Wofull the soul who comes so neere , yet blessed the soule who never comes neerer . We need not go farther for a pregnant proof thereof , than to the Example of S. Peter , in this Chapter . How promise-valiant was He , never to forsake his Master ? And yet in the time of triall , how basely did he behave himselfe ? Thus every one can conquer a Temptation , but He who is assaulted with it , and when it is brought home to our heart , There is the Man , yea , there is more than the Man , yea , there must be a God to assist the Man , to subdue and overcome it . 2. But as the sicknesse of Lazarus , so the sinne of Saint Peter was not unto death , but for the Glory of God. Rejoyce not over me , O mine enemy ; for though I fall , yet shall I rise againe . Soone after the Lord look't , the Cock Crew , and the day dawn'd in the heart of Saint Peter , out he hasts of the High Priests Hall ; Privacy complyes best with Repentance . No such company for a Penitent , as onely himself and his God , and now all alone he gives himself over to Lamentation . He smote the stony Rock also , and waters gushed forth ; so that rivers Ran in desolate places . Cephas a stone , Peter , a rock , smitten with the sence of his sinnes , flowes with plentifull rivers of Sorrow . O Happy day of his Repentance ! day , which had a fair afternoon , but a very rainy morning , And he went out and wept bitterly . 3. And wept bitterly . The Text contains the Cure for the falling sicknesse of the Soule , and is so short that it needes no division , onely ( to avoid confusion ) I will handle it , first , in reference to Saint Peter , then in application to our selves ; meane time let none be offended at me , that clean thorough my discourse , I call him S. Peter , though then in the midst of his misery whom some will not style so , though now in the heigth of his happinesse . Sure their taking of the Saintship from those in heaven , hath added no more holinesse to themselves on earth . But , such Honour have all his Saints , that they are to be mentioned with honour . And see the Pattent of Peters Saint-ship penned with his teares in my text , written out so much the more fairely , by how much it was the more blurred . And wept bitterly . 4. In reference to S Peter , three pertinent Questions must be propounded , & answered . The first , Why did S Peter take on so heavily , seeing so much may be said for lessening his fault ? and though not wholly to excuse , in great degree to extenuate his offence . For first , it was but a sin of Infirmity , done besides , yea , against his purpose and intention . He did not with a high hand tempt a temptation : but alas ! his Heart was too great for his Heart , his Will to promise too great for his power to perform . Secondly , a forcible Motive moved him thereunto , namely , feare to lose his life . It was not S. Peter , but S. Peters Passion which denied his Master , or rather , he did but reserve himself to confess him at a fitter opportunity . Thirdly , As the Spouse in the Canticles saith , I sleep , but my heart waketh ; So Saint Peter might say , My mouth renounceth my Master , but my minde doth retein him . The Deniall is but from the teeth outwards , ore , non corde . Lastly , the lameness of his Lie may be hidden or helped , by lending it the Charitable Staffe of an equivocation , Verily I know not the Man , that is , I know him not with intent to tell you of him ; or I know no such meer man as you mean , for my Master is both God and Man. 5. The Answer to this Objection is easie : For , S. Peter did not looke on such Passages , as might lessen his Fault , but onely observed such Circumstances , as tended to the Heightening , Extending , and Aggravating thereof . As for Equivocatiō , that sluggish Piece of Popery , could not be so early a riser , as to be up in the Church in the twy-light , and first dawning of the Gospel . For first , S. Peter did consider , that he was forewarned , and therefore should have been forearmed . He could not plead that he was surprized on a sudden , Christ having given him before a Caveat thereof . Secondly , He did it against his free Promise , and flat Protestation ; as if Childs play , too mean for men , were good enough for God , fast and loose , bind and break , solemnly say one thing , and presently do another . Thirdly , He did it Thrice : Once may be imputed to Incogitancy , Twice ascribed to Infirmity , but Thrice is uncapable of any charitable Comment . So that Favour it self must be forced to condemn it for a wilful Offence . Lastly , It was not a bare Deniall , but a Denial imbossed with Oaths , and embroidered with Curses , such is the Concatenation betwixt one Sin and another . The Naturalists report of the Providence of the Pismire , that when she storeth up Grain for the Winter , she biteth off both the ends of the Corn , thereby to prevent the growing thereof . But if we should be so unhappy as to commit one Sin , O let us with speedy repentance spoile the procreative power thereof , before that One Sin hath begot another : for how quickly did S. Peter adde Swearing to Lying , and Cursing to both ? 6. Thus the Eares and Eyes of S. Peter were onely open to heare and see such matters as most made against him : learn we from him , to measure the dimension of a sin , and not to listen to what Flesh and Blood may prompt us , for the lessening of our Offences . Mattereth it not then , though we cannot measure the Compass of the Earth , take the Height of the Heavens , if we can , by the Jacobs Staff of Gods Word , take the true Altitude of our heynous transgressions : If there be any Circumstances which tend to the extenuating of our Faults , though we should chance to lose them , Gods goodnesse will finde them ; and if we should forget them , he would remember them . Let us look seriously on such things as render our faults the foulest ; following the Example of S. Peter in my Text , Looking upwards , he seeth God threatning , downwards , the Devill insulting within him , his Conscience raging without him , Good men mourning , Bad men mocking , that the first of the Apostles , S. Peter , in the Publick'st of Places , the High-Priests Hall , before the Prophanest of Persons , the High-Priests Servants , at the Weakest of Motives , the Summons of a Maid , did the worst of Actions , Deny his Master , Once , and not touch'd thereat , Twice , and not troubled thereat , Thrice , but there he stopt , but there he stay'd , but there he stinted : And he went out and wept bitterly . 7. The second Question here to be demanded , is this , Wherein consisted the validity and efficacy of the weeping of S. Peter , that thereby he obtained his Pardon ? 8. To this we answer , First Negatively . The vertue of his Weeping did not consist in his Weeping , for by the bare Deed done , did redound neither Good to him , nor Glory to God. If God be thirsty , he will not tell us , nor drink of the buckets of our teares . For all the Rivers of the Field are his , and so are the Fountaines on a thousand Hills . I could both sigh and smile , at the simplicity of some Pagan People in America , who having told a Lie , used to let their tongues blood in expiation thereof . A good Cure for the Squinancy , but no Satisfaction for Lying . And if not Red teares , then much lesse White teares , are in themselves , any wayes expiatory of the least sin . Now , Positively , Herein was the vertue of St. Peters Weeping , which procured his Pardon , that his Weeping was washed in the blood of his Saviour : In vaine had Peter wept , had not Christ first bled for Peter . Could the eyes of a Penitent vie moisture with the Month of April ? All were to no purpose , without relating by Faith to Christ ; such Prodigall weeping would sooner drown the Sinner , than wash a Sin. It was not the Water , but it was that Sope , Malac. 3. 2. which did rinse the soul of S. Peter . 9. By the way we must observe , that all people are not bound to weepe for their sinnes , because some cannot , by reason of naturall impediment . There is genus siccoculum , people , whose eyes by nature are like the Pit , into which Joseph was put , wherein there was no water . Others there be , whose grief is too great to be managed by weeping . And as the teares are even ready to salley out of their eyes , they are countermanded back again with amazement and stupefaction : therefore those Mothers , who want Milk , are not bound to suckle their own Children , but either to bring them up by hand , or to provide a Nurse for them ; so God expects not that those should weep , whose eyes are drie Nurses , but that some other wayes they expresse their sorrow for their sins . And commonly such people , though they are water-bound , yet will not be wind-bound too , but what they spare in teares , they spend in sighs . Such persons are not to be reproached , but pitied , as lacking an outlet for the exportation of their sorrow ; & it is to be feared , that Grief will wrong the Vessell the more , for lacking a vent ; a favour , which Nature afforded to St. Peter in my Text : For He could go out and weep bitterly . 10. The third and last Question to be propounded , is this : Suppose S. Peter had died suddenly , immediately after his denying of his Master , and just before his Repentance ; What then had become of the soule of S. Peter ? 11. I answer : First , As is the Mother , so is the Daughter : an Impossible Supposition hath begot and brought forth an Impossible Conclusion . Suppose that the Sun had been quite put out in the last Eclips , whence then should the torch of the Moon , and the taper of the Starres be lighted ? Suppose that Abraham had really sacrificed Isaac , when he did but offer him , who then had been the Father of Iacob ? To come closer to the question . It was impossible for Peter to die before his Repentance ; not but that he was mortall in himself ( any Arrow in Deaths Quiver might have wounded him to the heart , a Feaver burn him , a Dropsie drown him , any deadly Disease surprize him ) but because his life , as well naturall , as spiritual , was hid with Christ in God , Col. 3. 3. whose wisdom , as it had permitted his Fall , so his goodness had decreed his Recovery . The Bones in the blessed body of our Saviour , were frangibilia , but not frangenda ; they were breakable in their own nature , but could never actually be broken , as being secured from all possibility of fracture , by that Prophecy premised , A bone of him shall not be broken . In like manner , seeing God had determined the salvation of St. Peter ; Heaven and Earth might sooner passe away , than he fall finally , in spight of Sicknesse , and Death , and Sin , and Satan , and Hell it self , he must rise , he must survive , he must recover . But , not forced with the strength of the Supposition , but out of good will , to gratifie ingenious Adversaries , be it granted , that S. Peter had died suddenly , after his sinne , and before his explicite , actual repentance for this particular fault ; yet I say , his soule had gone to Heaven . For , consider first , Though the Boughs of his sinnes spred wide , and Branches sprouted high , yet the Root thereof was but humane Infirmity , consistent with saving Grace . And though he denied his Master Thrice , yet it was but Once in efeffect , All in one continued Hot blood , his soule being never cooled , or re-inforced with new thoughts . Secondly , He had in him true repentance , quoad principium gratiae , an habitual Repentance , which through Gods Mercy , and Christs Merits , was sufficient for his salvation . If any dissent from me herein , because I make Habitual Repentance , like Janus , to look as well forward as backward , effectuall for the remission of future , as well as past-sinnes ; let such consider with themselves , First , they cannot , but must die . Secondly , they cannot , but must sin , and it is possible they may suddenly ; guilty of sins of infirmity , actually unrepented of . In such a case their judgement will not allow Purgatory : Their will cannot indure Hell , Heaven is the place which they hope and desire to go to , wherefore what favour they expect for themselves , let them charitably allow to S. Peter . But what go we about to do ? the Text takes away the subject of the Question , whereof we dispute , Peter did revive , and recover , witness his sighing , his sobbing , his weeping , his wailing in my Text. 12. The use of this might serve to confute the censoriousnes of many in this Age , who seeing their Brother guilty of a grievous sinne , presently condemn him for A Reprobate and Castaway . Thus the Poore mans Soule , cast by his owne sinnes to Hells Brinke , is throwne down by other mens Censures to Hells Bottom . It is reported , of Iohn Duns Scotus , the great School man , that being in a strong fit of an Apoplexy , the standers by conceived him to be dead indeed . Whereupon , out of the cruell kindnesse , and over-officious forwardnesse of his Friends and Kindred , he was buried as yet being alive , and afterwards knockt out his brains against the sides of the Coffin . Thus the precipitate hastiness of some censorious people , beholding their brother in a desperate sinne , or deep temptation , bring no Cordials , but call for a Coffin , vote him spiritually dead , and instead of rubbing him , fall a winding him . They conclude , there is no hope , there is no help , he 's past sense , he 's past saving , he 's gone , he 's given over to a reprobate minde , no way with him but one , and that is eternall damnation . Thus they bury mens soules alive , and ( as much as lies in their power ) tumble them into the bottomlesse pit ; though the best is , such uncharitable carriage more hurteth the Doers than the Sufferers . Whereas men should know , that every wound in the soule , which is Mortale , is not mortiferum ; And that it cometh to pass in the Christian Combate , what often happeneth in Bodily Battels . Fames Trumpet kills more than the Sword , and many , reported by People to be slain over-night , are found alive in the morning , though ( perchance ) sorely wounded , or taken Captives . Sorely wounded ! but so as they may be cured . Taken captives ! but so as they may be freed by Gods pardon on their repentance , like S. Peter in my Text , who went out , &c. 13. So much of the Text , in reference to S. Peter : Come we now to the application unto our selves . The Pope pretendeth to be the onely Successor of S. Peter , but in this respect we all are his Successors ; we all have followed him , we all have sate in his Chair , we all have denied our Master , though not Formally , totidem verbis , yet Equivalently , and it is to be feared , some of us Transcendently . There be divers degrees , and different manners of denying of Christ ; some deny him Totally , as Apostates ; some Partially , as Prophane people ; some in his Essence , as Atheists ; some in his Deity , as Arians ; some in his Humanity , as Nestorians ; some in his Merits , as some Proud Papists ; some in his spirituall Dominion over them , as all Licentious People . If I be a master , where is my fear ? saith the Lord of Hosts : Mal. 1. 6. so that they who call God Master with their mouths , and do not honour him in their hearts by their lives , doe in effect Deny him , and Un-master him , as much as lieth in their power . 14. Saint Paul complaineth , ( Titus 1. last ver . ) of some who profess that they know God , but in works they deny him . And S. Peter comes closer ( second Epist . Cap. 2. ver . 1. ) even denying the Lord that bought them . And the same reproof is ecchoed by S. Jude , ver . 4. turning the grace of God into lasciviousnesse , and denying the onely Lord God , and our Lord Jesus Christ . The best of us all , in some measure , have been guilty hereof , and have abused our Christian Freedome , the more freely to abuse Christ who gave it us . Wherefore , as we have been like S. Peter in Sinning , let us be like S. Peter in Sorrowing , let us go out , not with outward Moving , but inward Mending ; not shifting our Place , but changing our Practise , go out of our Sinnes , goe out of our Selves , go out to our Saviour , go out and weep bitterly . 15. Yea , but may some man say , I never could , nor shall weep bitterly for my sins . I am affected for outward afflictions , like Rahel weeping for her children , and would not be comforted . If I have a Ship sunk in the Sea , I can almost again drown it in my weeping . But alas ! when I am to sorrow for my Sinnes , no Teares , as Voluntaries , profer themselves to my service . And I have much adoe to Press any to bewaile my Wickedness , yea , I have grieved more for one Temporall Cross , than for all the Sinnes I ever Committed : which makes me to feare , that for want of bitter weeping here , I shall go to the place of weeping and wailing hereafter . 16. If any penitent Soule doth stagger with this Objection , let him stay himselfe with these following Meditations . First know , that Sorrow for Sufferings must of necessity be more Violent and Passionate , than our Sorrow for our Sins . First , because it is not only a Pure , Virgin , & Delibated Sorrow , but hath much of the mixture of Impatience , Discontentment , and Rebellion against Divine Providence . And these make the Sorrow more Vocall , Clamorous , and Obstreperous . Secondly , because we Sorrow for our Sufferings , with the whole man ; and for our Sins , but with half the man , onely our Regenerate Part , our Sanctified Moity . For our Flesh , all the while , laughs at Sin , and delights in it . Thirdly , because Sorrow for our Sufferings makes an immediat impression upon our bodies , whereas sorrow for our Sins works directly on the Soul , and on the Body , but by the by , and at the second hand , Now , although all Sorrow doth flow from the Soul , as the Fountain ; yet because it runneth through the Body , as the Channel , and from thence is furnished with outward Expressions ( as Teares , Sighs , Cries , rending the Haire , wringing the Hands , and the like ) hence cometh it to passe , that Sorrow for Sufferings is best stored with plenty and variety of outward lamentations . 17. For a second Comfort take this . Though Sorrow for Sufferings be more Passionate , Sorrow for Sinnes is more Permanent . David saith , Psal . 51. 3. And my sinne is ever before me . As the Sin , so the Sorrow of a Saint is ever before him , morning , evening , early , late , day , night ; he may go away with it , but cannot run away without it . Again , Sorrow for Sin doth grieve more , though it doth complain lesse , which will appeare by comparing of Two sick Persons , one having the Tooth-ach , the other the Consumption : He that hath the Tooth-ach , cries out most , even to the disturbing of the standers by ; and no wonder , if where the mouth be Plantiff , it complaineth aloud of its own grievances : and yet all know the Tooth-ach not to be mortall ; it hath raised many from their Beds , sent few to the Grave , hindred the sleep of many , hastned the death of few : Whereas he who hath the Consumption , doth not roare , nor rage , nor cry out , and the little breath left in his bad lungs , he layeth out , rather than in living , than in sighing . And yet sure his grief is the greater , as knowing that he carrieth , though the easiest , yet the surest death about him . And such is a Saints Sorrow for his Sins , low and silent ; the lesse grieving he keeps , the more grieving he keepes ; the lesse he expresseth the more he retaineth . It is a continuall dropping , and you know it is the sober rain which maketh the earth drunk . 18. Third and last Comfort . Know , that our Sorrow for our Sins , though little in it selfe , is great in Gods acceptance and Appreciation . Well doth any wise earthly Prince know how to value the liberality of his loyall Subjects , who shall assist him in his great want with a small summe of money , especially if he knoweth that they are deeply impoverished & struggle with their necessity , which makes his gracious goodnesse to interpret a small gift a great one , comming from a large Heart , confined to a narrow Estate . But farre better doth the King of Heaven know how barren we are in Grace , how beggarly in Goodnesse , so that sorrow for our Sinnes comes from us with great difficulty and disadvantage , we are faine to strive and struggle against our corruptions , before one teare be extracted . Spigellius in his Booke of Anatomy , telleth us , That many English Mothers and Nurses have a foolish custome to swaddle the breasts of their new-borne Babes over-hard , and so straiten their stomacks , that their lungs cannot dilate themselves in breathing : and this ( by the way ) doth he say is the cause why more die of the Consumption in England , than in any other Country . Sure I am , that by the wilfull folly of our first Parents , Adam and Eve , before we had our Birth , when first we had our Being , we were so soule-bound with sin , and hard tied with the bands of Originall Corruption , that it hindreth the spirituall breathing of all our affections . Yet God is pleased to take our Widows Mite of Sorrow in good worth , knowing it proceds from poverty ; yea , which is more , Heaven can smile to see a sinner grieve , that he cannot grieve for his sins ; and God is pleased to see him squeeze the bottles of his eyes , though he can wring no moisture out of them . Twist these severall Cords together into one Cable of comfort , which tied to the Anchor of hope , will keep the pensive soule from sinking in despaire , though he cannot weep so bitterly for his sinnes , as he doth for outward afflictions . 19. However , seeing it is the bounden duty of all , to endeavour to sorrow for their sinnes ; this serves to confute the jollity of this Age. Wherein , instead of weeping bitterly , we have laughing heartily , and quaffing constantly , and faring daintily , and talking wantonly , and lying horribly , and swearing hideously , and living lazily , and dying desperately . In those dayes the Lord began to cut Israel , short , 2 Kings 10. 23. And God now begins to cut England short , short in men short in meat , short in money , short in wealth , so that it is to be feared , that Great Britain will be Little Britain , and remain great onely in her Sins and Sufferings . And is this a time for men to lengthen themselves , when God doth shorten them ! Is this a time for people to affect fond fashions , when it is to be feared we shall be all brought into the same fashion of Ruine and Desolation ? A strange People ! who can dance at so dolefull musique , as the Passing-bell of a Church and Common-wealth ? Take heed , Atheisme knocks at the doore of the hearts of all men , and where Luxury is the Porter it will be let in . Let not the multiplicity of so many Religions as are now on foot , make you carelesse to have any , but carefull to have the best . 20. O Beloved , take the Fruit , though you should throw away the Basket though you should slight the Preacher , embrace his Counsel . Think not that Christ will call each of you immediately from Heaven as he did , Saul , Saul , why perscutest thou me ? or that with S. Austin , you shall here a voice saying to you , tolle & lege , take up thy book and read : or that with St. Peter , before wee repent , the cock must literally crow , and Christ Corporally look upon us . Every reproofe of the Preacher , is the crowing of the Cock , every check in your Conscience , is the crowing of the Cock , every spectacle of Mortality presented before you , every affliction inflicted upon you , every motion to Repentance arising within you , is the crowing of the Cock. These you must listen to , and obey . And yet we read of the Sybarites , a luxurious people in Graecia , who , that they might better enjoy their case , and quiet , commanded that no Cocks should be kept in their City , that so they might sleep the more soundly , not having their heads troubled with the proclamations of those Heraulds of the Morning . So I am afraid there be some that could wish , that there were no more Preachers in England , then at one time there were smiths in Israell , no Cocks to crow , no wayes to waken them out of the sleep of their carnall security . 21. But I hope better things of you , and such as accompany salvation . Neitherneed I to use any other motive to incite you to spirituall sorrow , then the very words of our Saviour , Mat. 5. 4. Blessed are those that mourn , for they shall be comforted . Peter was comforted afterwards , yea , he had an expresse of Comfort dispatch'd and addressed to him in particular ▪ Mark. 16. 7. But goe your way , and tell his Disciples and Peter , that he goeth before you into Gallilee . 22. Yea , all Gods Saints shall taste of spirituall comfort . As Joshua when he entred to Jericho was carefull to spare her house , at whose window the Red Lace did hang out , so God will be carefull to preserve such , at whose windows , at whose eyes , Rednesse made by their mourning , as a signe of their sorrow doth appeare , and at the last day , as it is Isaiah . 25. 8. The Lord God will wipe away teares from all their faces . The Papists have a tale , that as our Saviour sweated with carrying his Crosse , a worthy woman , one Veronica met him , and gave him a handkerchief therewith to wipe his face . Which ragge ( they say ) still remaines at Rome , fit therein to wrap up the rest of their Apocraphal Traditions . Grant it a tale that this Saint gave a handkerchief to him , it is a truth , that he will give one to every good Saint , to take away their teares , and he will wipe the face of that Magdalen , who wiped his feet . 23. It is reported of Aristotle that great Philosopher , that being unable to unriddle that mystery of nature , the motion of the Sea , impatient of his ignorance , he wilfully drowned himselfe in that water which Posed him , with these words , Quid ego non capio te , tu capias me , because I cannot conceive thee , thou shalt containe me : no little foolish deed of a great carnall wise man. But seeing that the happinesse Heaven mounteth so High , that it cannot enter into the heart of man to conceive it , let us labour so to live here , that in due time going hence , we may enter into those Joyes , which cannot enter into us , and be received by that Blisse , which cannot be conceived by our braine , Where amongst many other worthy Saints we shall meet with S. Peter , though not in the Pensive posture wherein we find him my Text , then Singing sweetly , who in my Text went out and wept bitterly . Amen . FINIS . THE BEST ACT OF OBLIVION . ECCLES : 12. 1 , Remember now thy Creator in the dayes of thy youth . LONDON . Printed for JOHN STAFFORD at Fleet-bridge . 1655. The best Act of Oblivion . PSAL. 25. 7. Remember not Lord the sins of my youth . IN these foure Psalmes which immediately follow one another , we may find the soul of David , presented in all the several postures of Piety , lying , standing , sitting , kneeling . In the 22. Psal . he is lying all along , falling flat on 's face , low groveling on the ground , even almost entring into a degree of dispaire . Speaking of himselfe in the History , of Christ in the Mystery , My God , my God , why hast thou forsaken me ? 2. In the three and twentieth Psalme , he standing , and through Gods favour ; in despite of his foes , trampling and triumphing over all opposition , The Lord is my sheepherd , therefore shall I lack nothing . 3. In the 24 Psalme he is sitting , like a Doctor in his Chaire , or a Professor in his place , reading a Lecture of Divinity , and describing the Character of that man , how he must be accomplished , who shall ascend into the holy hill , and hereafter be partaker of happinesse . 4. In this 25 Psalme he is kneeling , with hands , and voice lifted up to God , and on these two hinges the whole Psalm turneth , the one is a hearty beseeching of Gods mercy , the other a humble bemoaning of his own misery . Lent is a season for sorrow , this Week is the suburbs of Lent , this day the leader of this weeke , Shrove-Sunday , antiently used for penitents confessing of their sinnes . Wherefore what doctrine more needfull in it selfe , more usefull to us , more suitable to the Season , then to shrive our selves to God on Shrove-Sunday , joyning with David in his paenitentiall devotions , Remember not O Lord the sinnes of my youth . 5. Which words containe Davids Petition to the King of heaven , that he would be pleased to passe an ACT OF OBLIVION , of the sinnes of his youth . Premise we this , that God cannot properly be said either to remember or forget , because all things alwayes present themselves as present unto him . But in Scripture phrase , God is said then to remember mens sins , when he doth punish them , then to forget mens sins when he doth pardon them . Thus as Moses vailed his face , that he might be the better beheld , so God to allay the purity of his imcomprehensiblenesse with meaner mettall , namely with expressions after the manner of men , to make it work to our capacities , let us praise God for his goodnesse herein , that whereas we could not ascend to him , he doth descend to us , and let us pray him , that as here he doth cloud the object , to make it fitter for our eyes , so hereafter he would cleare our eyes to make them fitter for the object , when in heaven we shall see him as he is . 6. Before we come to the principall point , we must first cleare the Text from the Incumbrance of a double objection . The first is this , it may seeme ( may some say ) very improbable , that David should have any sins of his youth , if we consider the Principalls whereupon his youth was past . The first was Poverty , We read that his Father Jesse passed for an old man , we read not that he passed for a rich man , and probably his seaven proper sonnes , were the principall part of his wealth . Secondly , painefulnesse : David , though the youngest was not made a darling , but a drudge , sent by his father to follow the Ewes big with young , where he may seeme to have learned innocence and simplicity from the sheep he kept . Thirdly , Piety , Psal . 71. 5. For thou art my hope , O Lord God , thou art my trust from my youth . And again in the 17 verse of the same Psalme , O God thou hast taught me from my youth : David began to be good betimes , a young Saint , and yet crossed that pestilent Proverb , was no old devill . And what is more still , he was constant in the fornace of affliction , Psal . 88. 15. Even from my youth up thy terrors have I suffered with a troubled mind . The question then will be this , how could that water be corrupted , which was daily clarified ? how could that steele gather rust , which was duly filed ? How could Davids soule in his youth be sooty with sinne , which was constantly scoured with suffering . 7. But the answer is easie , for though David , for the maine were a man after Gods own heart , ( the best transcript of the best copy ) yet he , especially in his youth , had his faults and infirmities , yea his sinnes and transgressions . Though the Scripture maketh no mention of any eminent sin in his youth , the businesse with Beersheba being justly to be referred to Davids reduced , and elder age . I will not conclude that David was of a wanton Constitution , because of a reddy Complexion . It is as injurious an inference , to conclude all bad which are beautifull , as it is a false and flattering consequence , to say all are honest who are deformed . Rather we may collect Davids youth guilty of wantonnesse , from his having so many Wives and Concubines . But what goe I about to doe ? Expect not that I should tell you the particular sins , when he could not tell his own , Psal . 19. Who can tell how oft he offendeth ? Or how can Davids sinnes be knowne to me , which he confesseth were unknowne to himselfe , which made him to say , O Lord cleanse me from my secret sinnes . But to silence our curiosity , that our conscience may speake . If Davids youth which was poor , painfull , and pious , was guilty of sinnes , what shall we say of such whose education hath been Wealthy , Wanton , and Wicked ? and I report the rest to be acted with shame , sorrow , and silence , in every mans conscience . 8. The second objection hath more difficulty in it , which is this , this may seeme but a superfluous prayer of David . For whereas in Charity it may and must be presumed , that David long since had beg'd pardon for his youthfull sinnes , that upon his begging , God had granted it , that upon his granting God never revoked it . What need now had David to preferre this petition for pardon of antiquated sinne , time out of mind committed by him , time out of minde remitted by God ? 9. To this Objection I shape a foure-fold answer , First , though David no doubt , long since had been truly sorrowfull for his youthfull sinnes , yet he was sensible in himselfe , that if God would be extream , to marke what was done amisse , though he had repented of those his sinnes , yet he had sinned in that his Repentance . Secondly , though God had forgiven Davids sinnes so farre forth , as to pardon him eternall Damnation , yet he had not remitted unto him temporall affliction , which perchance pressing upon him at this present , he prayeth in this Psalme , for the removing or mitigating of them . So then the sence of his words sound thus , Remember not Lord the sinnes of my youth , that is , Lord lighten and lessen the afflictions which lye upon me , in this mine old age , justly inflicted on me , for my youthfull sinnes . Thirdly , Gods pardon for sinnes past , is ever granted with this condition , that the Party so pardoned , is bound to his good behaviour for the time to come , which if he breaks , he deserves in the strictnesse of Justice to forfeit the benefit of his Pardon . Now David was guilty afterward in that grand transgression of Beersheba and Uriah , which might in the extremity of Justice have made all his youthfull sinnes to be punished afresh upon him . Lastly , Grant David certainly assured of the Pardon of his youthfull sinnes , yet Gods Servants may pray for those blessings they have in possession , not for the obtaining of that they have , that is needlesse ; but for the keeping of what they have obtained , that is necessary . Yea , God is well pleased with such prayers of his Saints , and interprets them to be praises unto him , and then these words , Remember not the sinnes of my youth , amount to this effect , Blessed be thy gracious goodnesse , who hast forgiven me the sins of my youth . However , here we may see that in matters of Devotion , too much caution cannot doe amisse , in the point of Pardon for sinnes , we cannot seek too oft , shut too safe , binde too sure . And therefore David who prayes elsewhere , Lord remember David in his Troubles , he could well be contented God would remember Davids Person to protect it , Davids Piety to reward it , Davids Misery to remove it , wrong done to David to revenge it ; but as for Davids sinnes , and especially the sinnes of his youth , here he lyes at another Guard , Remember not Lord the sinnes of my youth . 10. Come we now to the principal point , which is this , youth is an age wherein men are prone to be excessively sinfull . By youth I understand that distance of age , which is interposed betwixt infancy , and the time wherein nature decayes ; all the time , that a man in his strength is in his owne disposing . Now the reasons , why youth rather then infancy or old age should be prone to wickednesse are these : First , because that in youth they first breake loose from the command of their masters , Gal. 4. 1. Now I say , that the heire , as long as he is a child , differeth nothing from a servant , though he be Lord of all , but is under Tutors , and governours , untill the time appointed of the Father , which time , though long a comming , when it comes at last , is very welcome to young men . Esay said in his heart , the dayes for the mourning , for my father Isaac will come shortly , then will I slay my brother Jacob. Thus young men plot , project , and promise to themselves , The dayes will come , when my Father , or Master , or Tutor , will die , either naturally , or legally , will decease , either in his person , or power over me , and then I 'le roare , and revell , and gad , and Game , and Dice , and Drink , and what not ? In a word , young men thinke , that they justly may have an action against their parents , for false imprisonment , because they have unjustly curbed , and confined their wills ; and though they dare not lay their action against their Parents , yet to make the best amends they may to themselves , whom they conceive heretofore wrong'd with too much restraint , they will hereafter right with too much liberty . 11. Secondly , because youth is an age , wherein mens passions are most head-strong , violent , and impetuous , so that it may be called the Midsommer Moone , or if you will rather the Dog dayes of mans life . 12. Thirdly , because as in youth , mens mindes are most strong to desire , so their bodies are most able and active to performe any wickednesse . 13. Lastly , because young men put the day of death farre from them . For there is nothing that more frights men from profanesse and into piety , then the serious apprehension of death appearing , with the Arrerages thereof , eternall damnation , in case the party dieth not in the faith and favour of God. Now whereas old men see death in plano , as under their eyes , death is represented to young men in Landskipt , as at a great distance from them . And when old men discourse to young men of death , young men are ready to answer them , as the High Priest did Judas in a different case , what is that to us ? looke you unto it . The dayes of a man saith David are threescore yeares and ten . Now what some men possibly may live to , young men thinke they certainly must live to , they will not abate a day , nor a minute , nor a moment of threescore and ten , they have calculated their owne Nativities , and so long they are sure they shall live . 14. As for the sinnes whereof youth is most properly guilty , they are these : First Pride , and indeed , though they , and none else , have any just cause to be proud , yet they have the best seeming cause to flesh and blood . For young men have health , and strength , and swiftnesse , and valour , and wit , and wisdome too , as they thinke themselves , though indeed the more fooles because they thinke so themselves . 15. Secondly Prodigality , for they begin where their Fathers did end , and are ( the eldest sonne especially ) in matter of Worldly wealth , as good men at their starting , as their fathers were at the ending of their Race . And commonly it commeth to passe , that where the father like Logick had his fist contracted , the sonne like Rhetorick hath his hand expanded . 16. The third sinne of youth is Rashnesse . For as old men , because they are acquainted with the Changes and chances of the world , when they goe about any great Action , start all doubts , dangers , and difficulties , probable , and possible , whereby sometimes it comes to passe , that by their tedious tarrying on causelesse caution , they lose the advantage of great Actions , which are made to goe off with a spring of speedy execution ; so on the other side , young men who know litle , and feare less , being loath to confesse the poverty of their experience by borrowing councell from others , rashly runne on , often to their hurt , alwayes to their hazard , as if successe was bound out of duty , to attend their most desperate designes . Yea , David himselfe cannot be excused from this sinne of Rashnesse , witnesse his words to Abigail , the 1 of Sam. 25. 34. As the Lord God of Israel liveth , except thou hadst hastned and come to meet me , surely there had not been left unto Nabal , by to morrow light , any that pisseth against the wall . A precipitate project , what if the master was wilfull , must all the servants be wofull ? what if Nabal had been too niggardly of his meate , must David be too prodigall of his sword ? Yea , and he bindes it too with an oath , so that either he tooke Gods name too vainely in jest , or the innocent blood too sadly in earnest . Rashnesse is the third sin of youth . 17. Disobedience to Parents , followeth in the fourth place , a great sin to which young men are much subject , especially if their parents be feeble , and froward , and foolish too , perchance as doting by age , then they are ready to despise them . 18. The fift and last sinne we insist on is wantonnesse , the proper and paramount sinne of youth , and therefore S. Paul writing to Timothy , 2 Tim. 2. 22. Flee youthfull lusts . One might thinke this precept , to Timothy might well have been spared , considering that Timothy had a weake body , subject to often infirmities , and such sick folke are likely to thinke rather of a Winding sheete , then Wantonnesse . Secondly , Timothy was temperate in his dier , daily drinking nothing but water , and such cold liquor was likely to quench all heate of lust , and yet because Timothy though a good man , though a weake , though a temperate man , yet but a man , and a young man , S. Paul thought the precept not improper for the person , Flee youthfull lusts . Lust is the fift sinne of youth . 19. All these five are the sinnes of youth . Would I could say but as truly these five are all the sinnes of youth . But alas , youth is capable of , and subject to all sinnes whatsoever . And yet , though youth be too bad in it self , let us not make it worse then it is ; With the fashion of the World , when an offender is guilty of more then he can answer , to charge him with more then he is guilty . Youth may commit all sinnes , yet all sinnes are not the sinnes of youth . A young man may be covetous , yet Covetousnesse is no young mans sinne . Old men would be angry , if they might not keep that vice to themselves . Though perchance they will call it by a more mannerly name of thriftinesse . The result of all is this . These five sinnes are the waiters in ordinary , attending on youth . So that all young Persons are guilty of them in some measure , except God give them a better Proportion of restraining grace . As for sinnes extraordinary , waiters on youth , they are innumerable , being as many as any other age hath , either inclination to desire , or ability to commit . 20. We come now to make a two-fold Application of what hath been said , the one to young men , the other to old men . But you will say , where shall middle age People be placed ? Shall they be wholly neglected in the dispensation of this dayes doctrine ? I answer , middle age People , shall have free leave and liberty to rank and reduce themselves , either amongst the young , or old persons , according to their owne Christian discretions . But I know where I shall find them all , for naturally we all would be young , and therefore to them , amongst the young people , I thus addresse my discourse . 21. You young people , ye have heard how youth is an age wherein men are prone to be exceedingly sinfull , wherefore as you tender the Glory of God , the health of your bodies , the saving of your souls , let me intreate you to be carefull to avoid the sins of youth . It will be your own another day . Remember what Iob saith , though no doubt an excellent man , Job 13. 26. Thou writest bitter things against me , and makest me to possesse the iniquities of my youth . Thou makest me to possesse the iniquities of my youth . If you lead dissolute lives whilst you are young , other possessions I cannot promise you , for your Lands may be lost , your goods gone , but this possession ye shall be sure of , ( a strange Possession often purchased by Prodigality ) you shall possesse the sinnes of your youth , and ( if you live so long ) in your old age soundly smart , for the luxury and intemperance of your youth . Remember also what Solomon saith , Ecclesiastes 11. 9. Rejoyce , O young man in thy youth , and let thy heart cheere thee in the dayes of thy youth , and walke in the wayes of thine heart , and in the sight of thine eyes : but know thou , that for all these things , God will bring thee unto judgement . Which words consist : The first a Concession , The second a Commination ; the first a Concession , for it is no positive Command , or rather it is but an interpretative Connivance , not so much given as gotten , and indulgent to the frailty of humane flesh , Rejoyce , O young man in thy youth , &c. The second is a Commination , contrary to good Musick , it is harshest in the close , I should like the Indentures well but for the condition : But know thou that for all these things God will bring thee unto judgement . Will bring thee , which words import two things . First , the unwillingnesse of youth to come to judgement , Secondly , the unavoidablenesse , that youth must come to judgement ; And how soon you shall come to judgement , is known to God alone . Flatter not your selves with a fond conceit of immortality . For though the Psalmist saith , a horse is but a vain thing to save a man , yet a very mote is no vaine thing to destroy a man. And whosoever shall be pleased to count the number , and mark the age of this Sacrifice in the old Testament , shall find more Kids and Lambs offered , then Goats and old Sheep . 22. But young men will say , preach you what you please , we will doe what we list . Your perswasions shall not befoole us out of the pleasures of youth . Yea , this is but an envious discourse . Have ye not read of a Tyrant who having had one of his eyes accidentally put out , cruelly caused an eye of every one of his subjects to be bored out , that they might not mock at his deformity ? And so seeing youth is taken away from you , you would put it out in others , perswading them if you could prevaile , to deprive themselves of those pleasures , to which youth doth intitle them . 23. If any such there be that heare me to day , who fasten such envious Comments on my innocent doctrine , I say if any such there be , as I feare there be some , and hope there be few , and wish there were none , to such I say in the holy Irony of the Prophet Michaiah to King Ahab , Goe up and prosper . Larde your soules with delight , may your own mind be the onely Measure of your Pleasure , carve what you please , and eate what you carve , and much good may that doe you which you eate ; if it be not bad in it selfe , it shall never be made worse by my wishes . But as God saith to Daniel , Dan. 12. the last , in respect of his Prophesie , But thou , O Daniel , shut up the words , and seale the book , and goe thy way till the end be , for thou shalt rest , and stand up in the lot at the end of dayes : So say I to my Sermon this day , though onely in relation to such as count it an envious discourse ; Sermon sleep for seven and seven yeeres , yea let the doctrine delivered this day , die for so long time , and when that time is expired , when it is probable enough that the Preacher shall be dead , the Sermon shall new live , and then have a resurrection in the beliefe of those young men , who now lesse believe it . The instructions now laught at , will then be long'd for . For indeed , this doctrine will grow the best when it is sowen in those furrowes , which age hath made in the face . Till then , my Sermon will be contented to bear the burden of Envy , and then they that accuse it , must beare the burden of Folly , when they shall freely acquit it , and flatly condemne themselves . 24. I come now in the second place ( and I hope with better successe ) to you aged persons , nor let it be interpreted any disloyalty against the crowne of your old age , that I addresse my selfe to you in the last place ; for ( if I mistake not ) the last , is the first , the close and conclusion the highest place in the Sermon . Let me in all humility advise you , not to repine at Gods Providence , because your Youth is past . Coorse Complements were exchanged betwixt Pharaoh and Moses at their last meeting , Exod. 10. 28. Pharaoh began , Get thee gone , look to thy selfe , see my face no more . Moses , though meek , not mopish , returned as short an answer , Thou hast well spoken , I will see thy face no more . The bargaine is easily driven , where both parties desire it . I , Pharaoh cares not for Moses , Moses cares as little for Pharaohs company . In like manner labour to be as willing to lose youth , as that hath been to leave you . Never seek by unlawfull waies to wooe it to stay one minute longer . Let the departing thereof cost thee not a sigh the more , or a smile the fewer . Is youth gone with the sweet thereof ? then it is gone with the sin thereof : Is it gone with the delight thereof ? then is it gone with the danger thereof : As hereafter your carnall delight will be the lesse , so your spirituall joy will be the more , if the fault be not in your selves . 25. Secondly , desire not , that as the Sun went back ten degrees on the diall of Ahaz , so that thou mightest be ten dayes , ten Weeks , ten Moneths , ten yeares younger then thou art . Such wishes I am sure are vaine , I suspect are wicked . What Souldier having escaped a desperate fight , desireth himselfe againe in the midst of it ? What sea-man having escaped the Sands and Shelves , wisheth himself there again ? and seeing ye have passed salum juventutis , as Tully termes it , the troublesome Sea of youth ; why should you wish your selves in it again ? Neither thinke to say within your selves , O if we were young againe , the time which formerly we mispent in riot , we would hereafter improve in piety . The truth hereof will plainly be perceived , by your well husbanding the life which is left you to Gods glory . For he that will not be faithfull in a little , will not be faithfull in much . He will not be a good husband on the Remnant , would be a bad one , if he had the whole Cloath . It is therefore to be suspected , that in your desiring to be young againe , you only make the pretence of Piety , the Pander to your owne Profanenesse . 26. Beware therefore that in your old age ye be not guilty of the sins of youth . Gardiners can tell you , that when Rose-trees are clipt in the moneth of May , so that then they cannot bring Roses , they doe commonly bring them in the Autumn spring , in the month of September . And it is possible , if you have been restrained , either by sicknesse of body , or naturall modesty , or want of opportunity , or restraining grace , from the excrescencies of youth , when you are young , I say it is possible , that you may be visited with such guests in your old age , and make them welcome at your own perill . 27. And this let me commend unto you , when you survey the sinnes of your youth , take heed of mistaking your Oblivion , for Innocence , and thinking your selves free from committing those sinnes which ye cannot remember . For were we at this instant arraigned for some sinnes we have done , we would plead , Not guilty . Not that we would be so impudent as to deny them if we did remember them , but we have as clearly forgot them , as if we had never committed them . Lord , thou layest such a sinne to my charge , there is some error , some mistake , some other may be guilty of it , but it is not I. But O what is said , Rev. 20. 12. in the description of the Generall judgement , And the books were opened . The bookes wherein every ones faults are registred and recorded , the persons who , and with whom , the place where , the time when , and in this point , midnight is as cleare a witnesse as noon day , concurring with the Testimony of our guilty consciences . 28. Another place of Scripture also deserves your observation , Psal . 50. 21. these things hast thou done , and I kept silence , thou thoughtest , that I was altogether such a one as thy self , but I will reprove thee , and set them in order before thine eyes . I will set them in order . Alas ! when we sin , we jumble and confound , and heap , and huddle all together without any order or method . But God in his Book will reduce it into a method . Imprimis , such a sin when thou first didst awake . Item , such a one before thou didst rise . Item , such a one before thou wast ready . Item , such a one before thou eatedst thy breakfast . Or else thus : I le set them in order according to their several matter ; The first leaf in the Book is Originall sin , and then Actuall sins against God ; actuall sins against our selves , actuall sins against our neighbours ; then truly shall we be in the case of Judah , Gen. 44. 16. when the cup was found in his brother Benjamin's sack , and may say with him , What shall we say unto my Lord ? what shall we speak ? or how shall we clear our selves ? God hath found out the iniquity of thy servants . 29. One word more and I have done , and I hope none will censure my Sermon to be too long for this passage that remains , though our sinnes be set in order , and though the books be opened , be the books never so big , be the volumes never so vast , it matters not how big the books be of the debts we have owed if all be crost . If therefore we have true interest in the mercies of God , and merits of Christ , we may confidently come , and may comfortably pray , and shall be certainly heard with David in my Text , Remember not O Lord the sins of my youth . Amen . A Corolary . THe Soule of Man as conjoyned with his Body , is in Scripture compared to a * Candle : Non although omnes animae sunt aequales , all souls are equall in essence , yet both in operation ( wherein they must ask the body leave to exercise it self by its proper organs ) as also in duration whilst conjoyned here with the body , there is great difference betwixt them . And we may in humble prosecution of the Scriptures Metaphor observe seven Candles in relation to their continuance in this life : 1. The first and least size is of those who have life in them , but never see light without them . 2. The second size is of such who are born into this world , but die before the concurrence of their Will with their Judgment , and therefore before their possibility of committing Actuall sinne , with the Babes of Bethlehem murthered by Herod . 3. The third is of those who arrive at an ability of Actuall sinne , yet expire before they have attained unto the Perfection of Youth , with the Children that mocked the Prophet Elisha . 4. The fourth size succeeds of those who are in the height and heat of their Youth , the proper subject of our foregoing Sermon . 5. The fift is of those who cannot be so foolish and fond in flattering themselves , but that they must confesse Youth is past with them , though as yet they are not sensible of any decay in Nature : These are my Pew-fellowes in age , God grant we may beware the Atheisticall inference of those in the 2 Pet. 3. 4. denying the Day of Judgment , because all things continue as they were from the beginning of the Creation . We are subject to commit the same dangerous mistake in our Microcosme as they did in their great World , and to conclude Death will never surprise because we finde not in our selves any evident and eminent diminution of our strength , being as able and active as ever we have been in our remembrance . 6. The sixt size is of those whose Almond-tree doth flourish , though the budding thereof be no signe of Spring , but Autumn in them ; God grant they may understand the summons of Death , though at distance , listen to , and make good use of them . 7. The seventh and last size is of such who cannot appear in this place , nor come within the hearing of a Sermon , no Church but a Chimney-corner , or a Bed is the place of their aboad , whose Candle is in the socket , and Lamps ready to goe out for want of oyle to feed them . To all these severall sizes , I mean to so many of them as are capable of understanding GOD in Solomon speaks , Eccles . 12. 1. Remember now thy Creatour . I say now , now is an Atome , it will puzzle the skill of an Angell to divide : now is a Monosyllable in all Learned ( and many other ) Languages , best otherwise the name should be longer in pronouncing than the thing in continuing . God grant that what size soever the Candle of our life be , we may instantly remember our Creatour . Amen . FINIS . NOTES UPON JONAH . By Thomas Fuller . LONDON , Printed for Iohn Stafford in George-yard neer Fleet-bridge . 1656. NOTES UPON JONAH : Chap. 1. ver . 1. The word of the Lord came also unto Jonah the son of Amittai , saying . SOme thing must be premised of the Name , Parentage , Time and Place of this Prophet : His name ( JONAH ) signifying a Dove in Hebrew , but he answered his Name rather in flying so fast away , than in want of gall , wherewith he abounded . Parentage : son of Amittai . Men are differenced in the Bible , 1. by their Fathers : as Benaiah son of Jehoida . 2. Mothers : as Joab son of Zerviah . 3. Husbands : as Mary the wife of Cleophas . 4. Brothers : as Judas the brother of James . 5. Sons : as Simon of Cyrene the father of Alexander and Rufus . But that this Prophet was son to the widow of Sarepta , I believe no more , than that Dinah , Jacob's daughter was wife to Job . Or that Ruth was daughter to Eglon King of Moab : both which are as fondly fabled by Jewes , as justly rejected by Christians . As for the Time and Place of this Prophet when and where he lived , though here omitted , is supplied , 2 Kings 14. 25. He was of Gath Hepher , a City of the Tribe of Zebulon , and lived in the time of Ioash King of Israel . The word of the Lord came . ] All Prophets and Preachers ought to have their Patent and Commission from God. How can they Preach except they be sent ? Rom. 10. 15. That is , how can they Preach lawfully and profitably , though de facto they preach to their own great harm and others little good . But as long as there is currant coyne , there will be counterfeit . Ieroboam's Priests under the Law , and Sheva's Sons in the Gospel , and at this day some who leap from the Loom to the Pulpit . I must confesse , an Asses head was good food in a famine ; course meat is dainty when no better can be had . But now ( thanks be to God ) great is the company of Preachers , able and learned , and for ought I see , the Universities afford more Vine-dressers , than the Countrey can yeeld them Vineyards . No necessity therefore , that such blinde Guides should be admitted . Verse 2. Arise and goe to Niniveh that great City , and cry against it : for their wickednesse is come up before me . The words contain Ionah's Commission . The place whither he was sent . What he should doe there . The Commission , Arise . As if he had said , Thou hast long preached in Israel to little purpose : Great the pains , Small the profit of thy Ministery . I will therefore transplant thy preaching , to see if it will bring more fruit in another soyle . It is a signe of a ruine of a Church , when their Pastors are called from their Flocks to go to Forraigners . As Ionah , who was here made Non-resident against his will. When the eye-strings are broken , the heart-strings hold out not long after . The Prophets are called Seers , their departure presageth , that their Parishes soon after will dye and decay . For sure the Children of Israel prospered not long after , that Ionah a starre of the first bignesse was falne from that firmament to arise into the horizon of Nineveh . Goe to Nineveh that great City . ] It is more than probable that this City being the Metropolis of Assyria , was not a little proud of the greatnesse of it , as able thereby to out-face the judgments of God , and to blunt the edge of his revenging sword with the populousnesse of her Inhabitants , before it could cut clean through them . But let no City , though never so great , thus presume upon her multitudes ; the greater , the fairer mark she is for the arrowes of Gods judgements ( though indeed nothing seems great in his eyes save that man that seems little in his own : ) and God can quickly substract in a day by sword , plague and famine , what health , peace and plenty hath multiplied in seven yeares . This Island since the ends of two Kingdomes , were made the middle of one Monarchy , hath got the addition of Great Britain , yet if compared to the Continent , we may say of it , as Lot of Zoar , Is it not a little one ? Isa . 40. 15. Behold the Nations are as the drop of a bucket , and are counted as the small dust of a ballance , he taketh up the Iles as a very little thing . Let us the Inhabitants thereof not be proud of the greatnesse of it , which probably puffed up Niniveh the great City . And cry against it . ] Ministers must not mutter , but publickly and strongly cry against sinners : First , because sinners are afarre off : Isa . 59. 2. But your iniquities have separated betwixt you and your God. Mat. 15. 8. Their heart is farre from me . Ephes . 2. 13. You who sometimes were afarre off . Secondly , because they are deafe . Thirdly , asleep . Fourthly , dead . If any object , why then it is lost labour to cry against sinners , Preaching to the Dead is as unprofitable as Praying for them . I Answer , Not so . For it is said , Iohn 5. 25. The hour is coming and now is , when the dead shall hear the voice of the Son of God , and they that hear shall live . Too blame then are those that are cruelly kinde unto their people in sowing pillows under their elbowes . Honey-dewes , though they be sweet in tast , doe blast and black the corn : And smoothing of people in their sinnes , though pleasant to the palate of flesh , damneth and destroyeth the soule . And yet this command to cry no whit favours their practice , who change the strength of matter into stentoriousnesse of voice . Such peeces make a great report with powder , but are charged with no shot , and are uselesse to the beating down of sin . And it may be said of their crying , that they doe but whisper whilst they hollow . For their wickednesse is come up before me . ] What the particular sin of Nineveh was , is not exprest . Some think , had that City been arraigned for the sins of Sodome , it would have been found guilty : And no doubt Sorcerie the sin of the East , was no stranger in her own Countrey , and therefore the Ninevites thereto much addicted . But that Oppression was certainly their predominant sin , may be gathered out of the third of Nahum , ver . 1. O bloody City , it is full of lyes and robbery , the prey departeth not . Not content to be a Queen of those Countreys she had subdued , she was a Tyrant . So then we see , all sins but Oppression especially , though naturally they tend downwards to their centre , and with their weight presse sinners to Hell ; Yet they doe mount upwards by their cry and clamour , Gen. 4. 10. & 18. 20. It were then an advised way for us to make some counter-sounds to drown the noise of our sins , that God may not hear them . First , by sending up sighs from a penitent heart . Secondly , prayers and almes , Acts 10. 41. Cornelius thy prayer is heard , and thine almes are had in remembrance in the sight of God. Thirdly , by pleading Christ his merits ; That the loud language of his blood may out-noise and silence the cry of our sins . Heb. 12. 24. Yet let Oppressours take notice , that theirs being the sin of Nineveh , as it is of an higher nature , so is it of an higher cry than other sins . And let the remorslesse Extortioner take this into his consideration : Hand-mills , though they grinde not so much , yet they grinde as much to powder as either Winde-mills or Water-mills , which are farre greater : though these Oppressors doe not mischief to so many as Nineveh did , yet to so many as comes within their clutches ; they shew as mercilesse cruelty , and this is a sin will come up before God. Verse 3. But Jonah rose up to flee into Tarshish , from the presence of the Lord , and went down to Japho : For he found a ship going to Tarshish ; so he payd the fare thereof ; and went down into it , that he might goe with them into Tarshish , from the presence of the Lord. But Jonah rose up . ] Whose superscription doth this Book bear ? Ionah's . Why did he not like Alexander , when he was painted lay his finger on his wart ? Why did he not conceal in silence his own faults and infirmities ? Why did he paint his own deformity with his own pensill ? Because the Pen-men of the Holy Word , are unpartiall Relators of their own faults , and of them who are dearest and nearest unto them . Who speaks more against David than David ? So ignorant was I and foolish , even as a beast before thee . Who accuseth S. Paul more than S. Paul ? 1 Tim. 1. 13. I was a Blasphemer , and a Persecuter , and an Oppressour . We learn from S. Stephen , Acts 7. 22. That Moses was learned in all the wisdome of the Aegyptians , but in Moses in his own writings , we finde no mention or commendation of this his learning . He spared not himself in registring his passion in smiting of the rock , neither spared he to record the cruelty of Levi his Grandfather , the shrewishnesse of Zippora his Wife , the Idolatry-promoting of Aaron his Brother , the murmuring of Miriam his Sister , the prophanenesse of Nadab and Abihu his Nephews . This amongst other reasons may be one to prove , that no Scripture is of private interpretation , but that holy men of God wrote it , as they were inspired by Gods holy Spirit . Whereas the Books of Heathen Writers are nothing else but the Inventories of their own vertues . What are Caesar's Commentaries , but commentaries on the text of his own valour ? But for a man thus farre to be unmann'd , as to banish self-love from himself , and with Ionah , to put his own flight and fault into the Calendar of Eternity . Who sees not the finger of God in Ionah's hand writing this prophecy ? Sundry carnall reasons may be alledged for Ionah's flight : First , fear of extreme and cruell usage from the wicked Ninevites . Secondly , despair that his preaching barren in Israel should be fruitfull in Ashur . Thirdly , the strangenesse of the message , distastfull to a Jewish palate , to be sent to the Gentiles . Fourthly , a zeal to his Countrey , he might perceive that the conversion of the Gentiles would be the eversion of the Jewes ; and therefore he was loth to be accessary to the destruction of his own Nation . Fiftly , that reason alledged by himself in the fourth Chap. and ver . 2. He feared to be disproved , because God was so mercifull . But let his reasons , though never so many and weighty , be put into one scale , and Gods absolute command weighed against them in the other , TEKEL , They are weighed in the ballance and found too light . Prosper : Obedientia non discutit Dei mandata , sed facit . The Popish tenent of blinde Obedience , is true doctrine in this case ; What God commands let 's put in speedy execution , without denying or delaying , or disputing the difficulties that attend it . To flee . ] God bids Ionah goe , and he flyes , he supererogates , but in a wrong worke . In him the Proverb findes truth , The more haste , the worse speed . We see then , those that want legs to go in goodnesse , can finde wings to flye in wickednesse . The Elders of the Jewes ( probably aged Grandsires ) how late were they up that night our Saviour was betrayed ? How early did they rise that morning he was condemned ? How duly did they attend the whole day he was crucified ? who otherwise ( no doubt ) would have been in their beds as drowzie as Dormice . It is not therefore the greatnesse of the strides , nor the swiftness of the pace , but the rightnesse of the way which maketh our going pleasing unto God. 1 Cor. 9. 24. So run that ye may obtain . And if , with David , we cannot run the way of Gods commandements , let us goe them ; if not goe , let us creep . And this may comfort us , that though ▪ we goe not so swift in our calling as we could desire , yet we goe in our calling : Our pace , though not fast , is firm ; and still by degrees we draw nearer and nearer to that Niniveh , to which God hath sent us . To Tarshish . ] What and where this Tarshish was , Authors only agree , in disagreeing . Let this suffice : Be this Tarshish in Asia , be it in Africa ; Be it City , be it Countrey ; Be it Sea , be it Continent : this sure I am , it was not that Nineveh to which Ionah was sent . From the presence of the Lord. ] It were great ignorance in us to charge Ionah with such ignorance , as if he thought it absolutely possible to flye from Gods presence : And if he had been so erroneous , he made the most unadvised choice , to flye to the Sea , where there appears the most evident demonstration of God's powerfull presence . Psal . 107. 23. They that go down into the Sea in ships , &c. The sight of the Sea might have been a Remembrancer to an Atheist , and put him in minde of a God. Esau went to kill his brother Iacob , but when he met him his minde was altered , he fell a kissing him , and so departed . Thus the waves of the Sea march against the shore , as if they would eat it up : But when they have kissed the utmost brink of the sand , they melt themselves away to nothing . And this spectacle must needs make a man acknowledge a Deity . So then , these words to flye away from the presence of the Lord , are not simply to be understood ; there being no flying from God , but thus : From God , an angry Judge for our sins ; to God , a merciful Father in our Saviour . By this phrase then is meant , He deserted the Office of a Prophet , he forsook and relinquished the Ministeriall Function , whereabout God had imployed him . Thus to be In Gods presence is used in Holy Writ , Deut. 10. 8. The Lord seperated the Tribe of Levi to stand before the Lord. 1 Kings 17. 1. As the Lord liveth , saith Elias , before whom I stand . What kinde of men then ought we Ministers to be ? How decently ought we to demean and behave our selves , who are Chaplains in Ordinary to the King of Heaven . Every Moneth is our waiting Month : We are bound to constant and continuall attendance . It was the title of the Angel Gabriel , Luke 1. 19. I am Gabriel that stands in the presence of God , i. e. Ever ready to be sent of him in any imployment . Now as Angels are Gods Ministers in Heaven , so Ministers are Gods Angels on Earth , and stand in his presence from which Jonah did flye . And he went down to Japho , for he found a ship going to Ta●shish . ] Japho was the Port of Ierusalem , distant from thence some thirty miles , in the Tribe of Dan , afterwards called Ioppa . Here Ionah findes a ship for his purpose ; how all things seem to favour and flatter his flight . He lights on a ship , the ship sets saile , and at the first the tyde serves , the winde seconds them . Let us suspect our selves , and search our actions whether they be not wrong , when we run without rub , and sayle without remora : For the first entrance into sinne is easie and pleasant ; whereas in good actions when we begin them , it is a thousand to one , but that the Devil or our corruptions , start some enemies or obstacles to hinder us . So he payed the fare thereof . ] Jonah herein seems to be a man of a good conscience . Hearken ye detainers of the wages of the hirelings : Know that Oppression , the master whom you serve , will deale otherwise with you , than you deale with your servants : For the wages of sin is death , and that shall duly be paid you . And you Servants who have received your hire afore hand , deale not worse with your Masters , for dealing the better with you , but conscionably doe your worke , that the Out-Landish Proverb may not be verified in you , He that payes his Servants wages afore hand , cuts off his right arme : that is , Occasions him to be lazie and slothfull . That he might goe with them to Tarshish from the presence of the Lord. ] Pharaoh's dreams were doubled , because it was a thing determined by God , Gen. 40. 42. So these words were doubled in the Text , to show that it was no suddain motion or project whereon Ionah stumbled unawares , but it was a purpose consulted , concluded , debated , determined . He would , that he would flye from the presence of the Lord. Now , it is the opinion of some , that Ionah altered his calling and turned Merchant , but this is more than can be proved out of the words . Traffique in it self is lawfull , making those wooden bridges over the Sea , which joyn the Islands to the Continent , adopting those Commodities to Countreys , whereof they are barren themselves by nature . But it is not fitting that the Tribe of Levi should change Lots with the Tribe of Ashur ; Or that those who have Curam Animarum , should take upon them Curam Animalium : Apply themselves to Husbandry , Grasing , or any Mechanicall Trade . Verse 4. But the Lord sent out a great winde into the Sea , and there was a mighty tempest in the Sea , so that the ship was like to be broken . But the Lord. ] Though the man did thus leave his Master , yet the Master will not thus leave his man : but sends a Pursevant after him . Learn from hence , God is carefull for his Servants , though they be carelesse for themselves . Gen. 19 16. Thus also was God mercifull to Thomas , ( who , for his temper , may be called , the Ionah of the Apostles ) making a new apparition for the confirming of his faith , Iohn 20. 26. Let us pray to God , that he would love us to the end ; that though we forsake him , he would not forsake us . That though we forget the duty of Children to him , he would be pleased to remember the love of a Father to us . And here we may admire Gods goodnesse to take such pains about the recalling of a froward sinner . Lord ! what was Ionah that thou shouldst regard him ? or the sonne of Amittai , that thou shouldst visit him ? Sent out a great winde into the Sea. ] God is the commander of the windes , and hath them at his beck as the Centurion had his Servants . He saith to the East winde , Goe , and he goeth , Exod. 10. 13. And the West winde , Come , and he cometh , Exod. 10. 19. And to the South winde , Doe this , and he doth it , Psal . 78. 16. If it be objected , that the Devil is styled , Ephes . 2. 2. The Prince of the power of the ayre : and therefore ( to give the Devil his due ) sithence winde is nothing else but ayre moved by vapours : It may seem to be a subject of the Devils Dominions . I Answer , The Devil is no absolute Prince of the ayre , no Monarch , but onely he hath a deputed Command therein under the God of Heaven . And Satan dares not for the fear of a praemunire exceed his commission , and endeavour any thing in the ayre , without Gods expresse command or permission : Much lesse can Witches and Conjurers ( Lieutenants under the Devil ) perform any thing therein . And as for the Heathens fancie , which make AEolus God of the Winde , it is lighter than the winde it self . So that the ship was like to be broken . ] Here a difficult Objection may be started . How could it stand with Gods justice to put so many innocent Mariners in hazard and jeopardy of their lives for the sinne of Ionah alone ? But these Sheep , what have they done ? Will God destroy the righteous with the wicked ? Shall not the Judge of all the earth doe righteously ? I answer , first at large . In God's proceedings what we cannot conceive to be good , we must not condemn to be bad : But suspect our selves , suspend our censures , admire his workes , which are never against right , though often above reason . To come nearer : God need not pick a quarrell with man , he hath just matter enough at any time to have a controversie with him , and to commence actions against him . These Mariners , though not guilty with Ionah in this particular act ; yet had deserved this punishment of God , for their former manifold transgressions , from which no man is free . Yet God hastened this punishment upon them for Jonah's presence with them . Wash not in the same bath with Cerinthus , decline the society of notorious sinners , Rev. 18. 4. Gold , though the noblest mettall , loseth of his lustre by being continually worn in the same purse with silver : And the best men by associating themselves with the wicked , are often corrupted with their sinnes , yea and partake of their plagues . Yet when men are implunged in misery , through the faults of others , and suffer for company for the sins of others , ( as men in suretyship , undone by the prodigality of their friends for whom they were bound , Let them reflect their eyes on their own faults , and know that though they be innocent in this particular , yet they have deserved this punishment of God for some other sin . And God may justly take advantage at his own pleasure to inflict the punishment . However , let them know themselves for sinners in an high degree , who involve others within the very and latitude of their owne punishments ; As drunken Husbands , who by their prodigality drown'd their whole Family in a sea of want , making their Wives , Children , Servants , Cattle pinch and pine through their riot , and excesse . For our parts let us labour to attain to true piety , that so we may rather be a Ioseph , whose goodness may make a whole family to prosper ; Rather one of those ten Righteous , for whose righteousnesse a whole Sodome might be saved ; then an Achan , for whose sins an Army may be routed ; or a Ionah , for whose fault , a whole ship full of men was like to be broken . Verse 5. Then the Mariners were afraid , and cryed every man unto his God , and cast the wares that were in the ship into the Sea to lighten it of them : But Jonah was gone down into the sides of the ship , and he lay down , and was fast asleep . Then the Mariners were afraid . ] These words afford an harder than Sampson's riddle : Out of the Bold came Fear . Out of the Prophane , Piety . Out of the Covetous , came Casting away of goods . Mariners they are the hardiest of all people , so alwayes in danger , that they are never in danger , as if their hearts were made of those rocks , amongst which they use to sayle , yet see they feared . They are accounted a prophane kinde of people , a-kin'd unto the unjust Judge , Luke 18. 2. They are esteemed the Nazareth of the world , out of which cometh no good ; Yet see , they pray . They are generally covetous , venturing their lives for lucre : yet see , they cast away their goods . Whence we may learn , that afflictions are able to affright most prophane men into piety : whether really inflicted , as unto Pharaoh ; or certainly denounced , as unto Ahab . Wherefore , let us labour that we be as good , when afflictions are removed , as when they are inflicted ; as pious in wealth , as in want ; as well affected in health , as in sicknesse , that in prosperity we prove not Apostates from those pious resolutions , which we made in adversity . When David had appointed Solomon King , 1 Kings 1. 36. Benaiah the son of Jehoiada answered , AMEN . And the Lord God of my Lord the King , say , AMEN . So when in afflictions we have made any vowes of future piety , if we have deliverance , let us pray to God to ratifie and confirm our resolutions ; and to give us strength to fulfill and perform them : Lest otherwise we take but a lease of piety , during the term that the tempest doth last , & relapse to our former wickedness when the calm begins . And cryed every man unto his God. ] Generall punishments must have generall prayer and humiliation , otherwise the plaister will be too narrow for the sore . To his God. The ship was fraught with a Miscelanie of all Nations : It was a Babel , and contained a confusion of as many Religions , as that of Languages : None were at a losse for a Deity to pray to . ( So an unnaturall sin was Atheisme ) Yet wofull then was the estate of the World , when one could not see GOD for Gods. But let us now be thankfull , that as the true Serpent of Moses , eat up and devoured the seeming Serpents which Iannes and Iambres the Aegyptian Inchanters did make : So now , in the civillized world the knowledge of the true God hath devoured and done away all fancies and fables of faigned Gods. Neverthelesse , as the Heathens in this ship , so every Christian may still pray to his proper GOD. My Lord and my God , saith Thomas . I thank my god , 1 Cor. 1. 4. The same is God to all in generall , and to each in particular . And cast the wares that were in the ship into the Sea. ] Skin for skin , and all that a man hath , will he give for his life , Act. 27. Now if life be so dear , how dear is the life of our life , the eternall happinesse of our soules ? What shall a man gaine , if & c ? Therefore when it cometh in competition , whether we shall lose our soules , or our goods ; let us drown our outward pelfe , lest it drown us ; let us cast it away , lest we be cast away by it . Woe be to him that loadeth himself of thick clay , Hab. 2. 6. Rather as Ioseph saved himself from his Mistris , though he left his garment behinde him : So it matters not though we lose ( the clothes of our souls ) our earthly possessions ; so be it our souls themselves still remain safe and entire . And if in such a case we must forgoe our goods , much more must we forsake our sins which are good for nothing , but to sink us down to destruction , Heb. 12. 1. Le ts lay aside every waight , and the sin that doth so easily beset us . And not onely pray to God to assists us , but with the Mariners in the Text , back and second our prayers by using all lawfull means for our own safety . But Jonah was gone down into the sides of the ship . ] I here reade a contradiction in Jonah's actions : He went down into the sides of the ship ; this favours of flight and of fear : And there he slept ; this of confidence and security . Yet wonder I not that I cannot make sense of Jonah's actions , who surely at this time could scarce make sense of his owne . Sin distracts men , and makes them at the same time imbrace contradicting purposes : So that their resolutions fight as the twins in Rebecka's womb , and are as contrary to themselves as to God's lawes . See Jonah at one instant , Formidat & audet . And lay down , and was fast asleep . ] An Emperour hearing of the death of one of his subjects , who was deeply indebted , sent to buy his bed , supposing there was some opium , or soporiferous vertue therein , that he could sleep so soundly thereon and be so much ingaged . Surely this Emperour would have proved a 〈◊〉 Chapman to have purchased Jonah's ship ; who , notwithstanding he had so many things within , without , about , above , beneath to disturb him , yet , as if the rossing of the waves , had been the rocking of this cradle ; and the roaring of the windes , Lullabyes in his ear , was fast asleep . Learn , first , it is a great sin with Jonah to be drowsie , when the rest are at their devotion , and yet many such Separatists , and Non-conformists we have , who by their sluggishnesse divide themselves from the whole Congregation . Indeed , Eutiches had some plea for his sleeping , because S. Paul's Sermon was continued untill mid-night . But we may say to our people , as our Saviour to his Disciples , What ? can ye not watch with me one hour ? Secondly , it is a great sinne with us ( with Jonah ) to be secure , whilst we ( with others ) are in a common danger , and calamity . Consider the present estate of the Christian Church ; Is it not tossed with the tempest of warre , as bad as Jonah's ship ? It lost an Anchor , when the Palatiuate was lost . It sprung a Leake , when Rochel was taken . One of the main Masts thereof was split , when the King of Sweden was kill'd . Though we in this Island be safe in the sides of the ship , yet let us not be sleepy as Ionah ; but with our prayers commend to God the distresses of our Beyond ▪ sea ▪ brethren ; and thank God that we ( like Gedeon's Fleece ) are dry , when the ground round about is wet with weeping ; steep'd in teares , bedew'd with mourning . Thirdly , persevering in sinne besots men , and makes them insensible of the greatest dangers . It makes men like Nabal , their heart dyes within them , and they become like a stone ; so frozen in their sinnes , that no fear of Hell-fire can thaw them . Thus David , when he kill'd Uriah , seem'd to kill his own conscience . How was he berest of sense of sinne and punishment for nine moneths together ; yea , the time of Bathsheba's deliverance was come , but the time of David's repentance was not come . Who ever saw the Sun so long in an eclipse ? Let us therefore stop sinne in the beginning : For prophanenesse as well as piety is advanced by degrees , and in the progresse thereof , hath certain stages before it comes to the journeys end . Crush it therefore in the first motion before it comes to be a setled thought ; in the thought , before it break forth into action ; in the action , ere it become a disposition ; in the disposition , ere it be an habit ; in the infant-habit , before it become inveterate , and another nature . And here also we may see how desperate security in wicked men hath by usurpation intituled it selfe to be true valour . Men count wicked men full of sortitude , which run on Gods drawn sword without any feare ; when alas ! it is nothing but a sottish security arising from a seared conscience . Will any say , that it is true valour in a Bedlem that he feels no pain , whose limbs are benumm'd and past sense . Verse 6. So the Ship-master came to him , and said unto him , What meanest thou , ô sleeper ? Arise , call upon thy God , if so be that God will think upon us , that we perish not . So the Ship-master . ] The Ship-master that was , ( but now no Master of it , the Tyranny of the tempest Commanding both it and him ) begins to bestirre him . Great men must not thinke to be priviledged from danger by the eminencie of their place . Mordecai to Hester : Think not thou shalt escape in the Kings house more than all the Iewes . Yea , sometimes Great men are in the greatest dangers , they are most aimed at , Fight neither against small nor against great , save onely against the King of Israel , 1 Kings 22. 31. Now sithence there was a Governour in a ship , it teacheth us that no company can long subsist without order and superiority one above another : From the Courtiers to the Prisoners , Gen. 39. 22. Ioseph had all the Prisoners in the Prison committed to to his hand . Ten is but a small number , yet Moses made Governours over ten , Exod. 18. 21. Yea , as there is Michael the Archangel in heaven , so is there Beel Zebub the Prince of Devils in Hell : So much order there is in the very place of confusion . Away then with the Anabaptist , who would set all men at odds by making all men even . For a Common-wealth to want Chiefe , it is the chiefe of all wants , every man will doe what he list , few what they should : too much liberty would make men slaves to their own self-will . Let us therefore be subject to the higher powers , knowing that there are no powers but of God. Came unto him , and said . ] Every one in authority ought to look unto those which are under their command ; otherwise they shall answer to God for such faults as those commit which are under their charge , through their over-sight and neglect . Christ is said to have baptized ▪ Iohn 3. 23. And yet it is said , Iohn 4. 2. That he himself baptized not , but his Disciples . We see that the deed of the Servants being done by the countenance and command of the Master , is attributed and ascribed to his Master as his own proper work . If the Master hears of his Servants drunkennesse , and punisheth it not , it is the Masters drunkennesse . If the Master hears of his Servants prophaneness , and reproves him not for it , it is his prophanenesse . Blame-worthy then are those Magistrates who would have the profit , not the pain ; the credit , not the care of their place and charge : so that they deale with those that are under them , as David did with Adoniah , they will not so much as trouble themselves to say to Offenders , Why doest thou so ? What meanest thou , ô sleeper ! ] See here the Gentile teacheth the Jew , the Pagan preacheth to the Prophet , and he is content to hear him . How faulty is their pride , who count it an imbasing of their knowledge to listen to the advice of others , who in any respect are their inferiours , Ioh. 9. ver . 34. Yet David hearkned to the advice of Abigail , Abraham to the counsell of Sarah , Apollos to the instruction of Aquila and Priscilla , yea Solomon ( the wisest of earthly Kings ) had a Council of Aged men which stood before him . Neither need any man think much to learn of the meanest of men , who may be taught by Pismires and Lillyes . Yet when inferiours on just occasion adventure to counsel those that are above them , that their counsell may better relish , Let it be seasoned with these three ingredients , first , Secrecie . This alone was good in Peter's reproving of our Saviour , Mat. 16. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He took him aside . Secondly , Seasonablenesse . Abigail , 1 Sam. 25. 36. told drunken Nabal neither more nor lesse , till the next morning : she thought her physick would work the better , if she gave it him fasting . Thirdly , Humility . Naaman's Servants : Father , if the Prophet had bid thee some great thing , wouldst not thou have done it ? 2. Kings 5. 13. They brought not onely good Logick , reasoning from the greater 〈…〉 but also good Ethicks , Father . These cautions observed , meaner persons by Gods assistance , with hope of successe , may take upon them to advise their betters . Arise , and call upon thy God. ] He doth not onely reprove him for what he had done amisse , but also directeth him in what he should doe well . They are miserable Guides , that tell the wandring Traveller , that he hath lost the way , but tell him not how to finde it . Arise . ] Men must put away all lazinesse , when they prepare themselves to prayer . Indeed , when in sicknesse we are Gods prisoners , then we can only rouse up our souls and not arise in our bodies ; then , with Hezekiah , we may lye on our bed and pray , pleading to God , as Mephibosheth to David , that his servant is lame : But otherwise , Cursed is he that doth the work of the Lord negligently . The first fruits of the Asse was not to be dedicated to God in the Leviticall Law , but the neck thereof was to be broken . Let us break the asses neck , let us banish all sloth and laziness when we goe about to perform any service of God , Call upon thy God. ] Because perchance the Ship-master had a great opinion of the sufficiency of Ionah's God , or because he might have a conceipt that Ionah's prayers might be more prevalent than his owne . Aeschinus said unto his Uncle Mitio , in the Comedie : Tu potius deos comprecare , nam tibi eos certo scio , Quo vir melior es , quam ego sum , obtemperaturos magis . Or else he onely aimed at a generall collection of prayers , hoping that that cable-rope would be strongest that was twisted of most severall cords . If so be that God will think upon us , that we perish not . ] It is worth our search to know , when these words , If so be God will , are to be inserted into our prayers , and when they must be omitted . When we pray for pardon of our sins , then we must omit them : For God hath said , At what time &c. I will put all his wickednesse out of my remembrance . Now let us not dispute of what is determined suspect what is sure . God saith , he will. Let us not say , If so be God will. If our repentance be unfaigned , our pardon may be undoubted : In such a case , Let us come to the Throne of Grace with boldnesse in the assurance of faith , with reasoning , trust perfectly in grace . But when we pray for the removall of punishment , then these words are no Parenthesis , but an essentiall part of our prayers , then we must submit our selves not our wills , but thy will be done ; then with children we must not cry to carve our own meat , but eat that which God our Father cuts for us , though it be untoothsome for our palats to tast , it is never unwholsome for our stomachs to digest . Verse 7. And they said every one to his fellow , Come and let us cast lots , that we know for whose cause this evill is upon us . So they cast lots , and the lot fell upon Jonah . And they said every one to his fellow . ] The apprehension of the present danger , was the cement that did glue and unite their different judgments and affections , to resolve on that , which they conceived was for their generall good . It is likely that the beasts in the Arke when they were in a common danger of drowning did agree together , and for that time dispence with their mutuall Antipathies . Grant then that we have severall tempers , humours , opinious ; yet the apprehension that we have one grand unpartiall enemy , the Devil , who like a roaring Lyon seeks to devour us : This should make us centre our votes in such resolutions , which are behoofull for all our goods . Come let us cast lots . ] The use of Lots was very antient amongst both Jewes and Gentiles . They were of three natures , 1. The Lot Divinatorie , used by Haman , Hest . 3. 7. And as for this kinde of Lot , it is utterly unlawfull , We have no such custome , nor yet the Churches of God. Secondly Divisorie , Obad. 11. Mat. 27. 35. Thirdly Consultory , Lev. 16. 21. Iosh . 7. 18. 1 Sam. 14. 42. These are lawfull , if used lawfully , with these cautions : First , in matters of difficulty ; As quicksilver in the Iliaca passio , when nothing else can untwine the gutts ; in perplext and intricate causes . Secondly , in matters of consequence , otherwise there may difficiles nugae ; Riddles not worth the reading . Hard shells without a kernell not worth the cracking . Difficulties which deserve not the resolving . Thirdly , they are to be ushered with prayer , as in the choice of Matthias , Act. 1. Fourthly , that nothing therein be attributed to Chance , Prov. 16. 33. The lot is cast into the lap , but the whole disposition thereof is from the Lord. Whole . Fortune , that God of mans making ; is a meer Idol of Dagon : and falls down at the approach of the Arke of GOD's providence : Loosing both head and hands , power both to plot and perform . It is not Fortune blinde through ignorance that cannot see , But Divine Justice blinde through impartiality that will not see , which ordereth the matter . Lastly , no cousenage or deceit is to be used in them . Lots are Gods scales , wherein he weigheth matters of seeming equallity , and showes which preponderates : they therefore that falsifie this ballance of the Sanctuary , must needs be abomination in the sight of God. Now because Lots may say to Cards , what Naomi sayd to Boaz , They are neer unto us , and of our affinity ; something also of the use of them . It were no great harm if there were no other Cards used , than those of Clothiers about wooll , and of Mariners in the ship . But as for Cards to play with , Let us not wholly condemn them , lest lacing our consciences too straight , we make them to grow awry on the wrong side . Such Recreations are lawfull if we use them as Ionathan tasted the honey , putting forth the end of his rod he touched a little of it , and his eyes were cleared . But let us take heed of a surfeit , into which those doe fall who either play out of covetousnesse , or for more than their estates can bear , or constantly and continually ; all their meat is sauce , all the dayes in their Almanack play-dayes , though few Holy-dayes . The Creation lasted but a Week , but these mens Recreations all the dayes of their lives ; such using of lawfull exercises is altogether unlawfull . That we may know for whose cause this evil is upon us . ] The best man in the ship carried sinne enough about him to drown himself , ship , and passengers . But this milk we suck from the brests of our mother Eve , to shift and post off the fault from our selves , how guilty soever we are , 1 Sam. 15. 9. But Saul and the people spared Agag and the best sheep : Now ver . 15. it is said , They have brought them from the Amalekites , for the people spared the best of the sheep . He that was the greatest in the sinne , would not be at all in the shame . Should God scourge this Land with Famine , or any other generall punishment , The Courtiers would impute the cause thereof to the Covetousnesse of the Citizens : The Citizens to the Prodigality of the Courtiers : The Rich to the unthankfulnesse , discontented murmuring of the Poor : The Poor to the hard-heartednesse of the Rich : The Laity to the Clergies want of preaching : The Clergie to the Laities want of practising : Every one would post the fault from himselfe , and be inquisitive with these Mariners , For whose fault this evill was upon them . FINIS . Notes, typically marginal, from the original text Notes for div A40656-e280 * Gen. 43. v. 11. * Eccles . 12. v. 11. Notes for div A40656-e660 * I v. 1 Notes for div A40656-e13320 * Job 18. 6. Prov. 20. 27.