CERTAIN SERMONS PREACHED upon several occasions. viz. The Way to Prosper. The Way to be Content. The Way to Welldoing. A Summer Sermon. A Winter Sermon. Unknown Kindness. The Poor man's Hope. By John Gore Rector of Wenden-lofts in ESSEX. Printed at London by T. Cotes, for Thomas Alchorne, 〈◊〉 the Green Dragon in Paul's Church yard. 1636. The way to prosper. A SERMON PREACHED AT St. PAUL'S CROSS ON Sunday the 27. day of May, being Trinity SUNDAY. By JOHN GORE Rector of Wenden-lofts in ESSEX. The third Edition. LONDON, Printed by Thomas Cotes for Thomas Alchorn, and are to be sold at his Shop in Paul's Churchyard at the Sign of the Greene-Dragon Anno Dom. 1636. REcensui hunc Librum, cui Titulus est [A Sermon preached at S. Pauls Cross on Trinity Sunday,] und cum Epistola nuncupatoria ad dignissimum virum johannem Mede, Militem, etc. qui quidem liber continet septem folia, in quibus nihil reperio bonis moribus, aut sanae doctrinae contrarium, quo minus cum utilitate imprimatur, modo intra tres menses proximè sequentes typis mandetur. Guilielmus Bray, Episcopo Londinensi Capellanus domesticus. Ex aedibus Fulhamiensibus, junii 6. 1632. To the Right Worshipful Sr JOHN MEDE KNIGHT, high-sheriff for the County of ESSEX; My bountiful and uncorrupted Patron. Right Worshipful, MY Talon is little, but my love is great; were I able to express it in a greater measure, or in an higher nature, you should be sure to find it; but I must say with that Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. All that poor Ministers have to requite their friends withal is Books and Prayers; Accept therefore I beseech you, this weak Sermon (not worth the name of a Book) as a pledge of my humble thankfulness: and for my prayers to God on the behalf of yourself, your good Lady, and your loving Children and Family, they shall be never wanting from Your poor devoted Chaplain, JOHN GORE. A SERMON Preached at S. Pauls-Crosse on Trinity Sunday. 1632. 2 CHRON. 26. 5. So long as he sought the Lord, God made him to prosper. THese words contain the prosperous and successful e-estate of King Vzziah, during all the time that he served and sought the Lord; but as soon as ever he fell foul with his God, he fell down from his happiness, and his prosperity went away with his piety: just as you see your comets and Meteors that hang in the air, so long as they keep aloft in the firmament of heaven they glister & shin, and make a glorious celestial lustre in the eyes of all beholders, but if once they decline from that pitch and fall down to the earth (as many times they do) they vanish, and disappear, and come to nothing. Such is the case betwixt a man and his God; as long as a man holds in good terms with God, and hath his conversation in heaven, and sets his affections upon things above, so long God will cast his favour upon him, and he shall shine as a light in the midst of a crooked and perverse generation; but if once he decline from that pitch, and fall down from a godly conversation, into any earthly, base, ungodly disposition, 'tis a venture but his prosperity will vanish away, and his latter end prove worse than his beginning. Here then is a worthy precedent for all that do desire to prosper; as I suppose 'tis every man's desire so to do, as one said, Beatus vult homo esse, etiam non sic vivendo ut possit esse; Every man would be blessed, though he take a course to be cursed, every man would go to heaven, though he run the way that leads directly to hell; so every man would prosper, though he take a course to perish; but if a man doth desire true prosperity, that God indeed should prosper him, and give a blessing to all that belongs unto him, let him take the course that Vzziah sometime did, let him seek the Lord, and God will make him to prosper. So long as he sought the Lord, God made him to prosper. In which words are two general things to be observed; 1. The ground and foundation of true prosperity. 2. The bounds and limitation of it. First, the ground and foundation of true prosperity, and that is this; It must be built and raised upon Religion and Piety, God must be sought unto, ere true prosperity can be attained to (He sought the Lord, and God made him to prosper.) Secondly, the bounds and limitation of prosperity, how far it reacheth, and how long it lasteth, and that is, only during the time that he serves and seeks the Lord, [So long as he sought the Lord, so long (and no longer) God made him to prosper.] In the first observe two particulars, Man's duty, and God's mercy; First, man's duty to seek God; Secondly, God's mercy to prosper them that seek him. Now because the whole hope of our prosperity, and God's success, depends only upon our piety in seeking of God, I will therefore branch it out into four circumstances, which like the four Rivers of Eden, shall (I trust) water this Garden-plot of God, and make your souls prosper the better. 1. What it is to seek God. 2. How, and in what manner we must seek him. 3. When, or what time. 4. Where, or in what place we must seek him; I mean so, as that we may prosper by seeking him, for that is the basis, the groundwork of my whole Sermon, and shall (by God's assistance) be intermingled, and interwoven into every point. First, what it is to seek God, so as a man may prosper by seeking him. To seek God is nothing else but to seek to please God, to seek to get into favour with God, to seek to get God's goodwill; as the Sidonians did with Herod, Act. 12. 20. when they heard that Herod was displeased with them, and intended to make war upon them, they made friendship with Blastus the King's Chamberlain, and sought by all means possible to get into favour with him again; and why? Because (said they) our lands are nourished by the lands of the King. This is our case, our lands, our lives, and all that we have are nourished and sustained by the King of heaven; and therefore when we know that he is displeased with us, as justly he may (for as David saith) We provoke him every day, then let us do as they did, as they made friendship with Blastus, so let us make friendship with jesus Christ, and desire him to help us into God's favour: And this is that we call the seeking of God. Now this phrase of seeking God, implies that we are at a loss in this behalf; and indeed so we are; we have all of us lost the favour of God by our sins, and except we seek to regain and recover it by our prayers and repentance, we must never look to prosper. Not prosper, may some say? Why, who prosper more many times than they that have least care, and make least conscience to serve and seek the Lord, they that live altogether by usury and oppression, by bribery and extortion, by fraud and ill dealing, that have not God in all their thoughts, who prosper more than they? I answer to that, and I hope I shall make it appear, that a man that seeks not God may thrive in the world, grow rich, and gather goods, and yet not prosper neither. Wealth is one thing, prosperity another. A man never truly prospers till he come to have Gaius his prosperity, whereof you shall read in the third Epistle of S. john, vers. 2. I wish above all things that thou mayst prosper, even as thy soul prospereth. When a man's soul doth prosper in grace & goodness inwardly, together as his estate doth prosper in wealth & substance outwardly, that, & none but that is true prosperity. Again, many times it falls out so, and a man in himself shall find it so, that his soul prospers best, when his estate prospers worst. Many a man is like the Pine tree, of which they write, that if the bark be peeled off, it will last a long time, else it rots: so God sees, that many a man if he had his bark upon him, if he had the wealth of the world about him, it would rot him, and make him worse, therefore God is fain to bark him, and peel him, to keep him naked and bare, and poor, that his soul may prosper the better. Saint Augustine gives two reasons why it pleaseth God to withhold outward prosperity from them that inwardly prosper, and to deny outward blessings to them whom he hath inwardly blessed with grace; first, lest wicked people should think, ob has colendum Deum, that God's servants did serve him only for these things: as the Devil accused job chap. 1. 10. Hast thou not considered my servant job (saith God) how upright he walks, and how carefully he serves me? I cannot blame him (quoth Satan) that he serves thee, he doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for his own need, to serve his own turn, for thou makest such an hedge about him, and so fencest him in with thine invincible protection, that none of all his enemies can make the least gap to break in upon him; do but put forth thy hand (saith the Devil) manum laesivam, (he means) thy punishing, thy vindictive revenging hand, and touch him with that (as the Spider toucheth the Bee) touch him to torment him, and thou shalt see job will turn another leaf, and in stead of blessing thee, will curse thee to thy face. Yea, dost thou think so (saith God) do thou take him to do, I'll give thee leave, punish him, afflict him, do any thing to him, spare but his life, and thou shalt see job will serve me no less than he did before; and so it fell out. And the same mind do all Gods faithful servants bear, prosper or not prosper, thrive or not thrive, rewarded or not rewarded, all is one to them, they will and are resolved to serve and seek the Lord. Secondly, Lest God's servants should bear a mercenary mind, and serve him only to make a gain of his service, and so always be looking and linger after temporal favours; this would turn patientiam in avaritiam, Christian patience into carnal covetousness, and make men carnally minded in their spiritual affairs: that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Apostle speaks) an affection of dishonour, and would discover a kind of baseness in God's servants to seek him only for their own ends; therefore God sees it best in some cases, to restrain prosperity from them that seek him, and that, alto consilio, upon deep advice, and great reason, as you see; First, to convince the world of their misopinion of God's servants. Secondly, to rectify the affection of them that serve him, that they may learn not to linger after that which God in his wisdom sees good to hold them short of. But for the prosperity of wicked and ungodly men (to return to that) of such as seek not the Lord, but rather mingle their wealth with wickedness, and mix their prosperity with blasphemy, that set their mouth against heaven and say, as 'tis in job, chap. 21. 15. Who is the Almighty that we should serve him? and what profit should we have if we pray unto him? Such men as these, the more outwardly happy they are; the more undoubtedly miserable; that which we count the felicity and the happiness of such men, is indeed their ruin and their bane, to thrive well by evil courses. You know what God did to Hophni and Phineas, that were as wicked wretches as the earth could bear; God let them alone, let them go on and prosper and domineer over the poor people, sent them no Cross, nor disease, nor judgement to interrupt them, but let them take their swinge in the very height of their rebellions; Why would God suffer such flagitious villains to have their will without control? God himself is pleased to give an account of it, 1 Sam. 2. 25. Because (saith the text) he would destroy them: this is the event and issue of a wicked man's prosperity. I have seen the wicked in great prosperity (saith David, Psal. 37. 35.) flourishing like a green bay three. Why like a green bay tree rather than like a green oke-tree, or green appletree? I will tell you what I think the reason is; The bay-tree (you know) is green all the winter▪ long, when oke-trees, and appletrees, and all other far more profitable and fruitful trees, do wither, decay, and shed their leaves, stand naked and bare, and look as if they were rotten & dead; then doth the bay-tree flourish and looks as fresh and as green as it were in the midst of the spring; when other trees decay, that flourisheth. So fares it with wicked men in such Winter-times of the world as we had the last year, times of dearth and scarcity, times of want and penury; when many a poor Christian is fain to fast and far hard, and go with many hungry meal to bed, then do you usurers, oppressors, corn▪ mongers, and such others, those mercatores humanarum calamitatum (as Nazianzen calls them) those that make merchandise of poor men's miseries, then do they prosper, then do they thrive, then do they flourish like green bay-trees; when others decay, then do they flourish, then is their spring, their flourishing time. [They flourish like green bay trees.] Well, but what follows in the next verse? After a while (saith David) I sought him, but he could not be found; as if he had said, I sought on earth in his mansion, in his dwellingplace, thence he was gone, there he was not to be found▪ afterward I sought him in heaven, to see if I could find him there among the Saints and blessed souls above, there he was not to be found: Where was he then? Verily he was gone down, as is said of judas, Act. 1. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gone down to his own place, gone down to hell, there David might have found him, but there he sought him not. And this is the miserable end of a wicked man's prosperity. The consideration whereof may be a stay unto us against that great temptation that troubled David and jeremy, and still troubles them that are weak in faith, to see the prosperity of wicked men, to see it go well with them that be evil, and ill with them that do well. Dost thou see an ungodly man laden with wealth, honour and ease? dost thou see an hypocrite and an evil liver blessed as Esau was with the dew of heaven and the fatness of the earth; dost thou see a graceless ruffian, one that feasts without fear, drinks without measure, swears without feeling, and lives without God; and yet his body vigorous, his coffers plenteous, and his estate prosperous? in a word, dost thou see them prosper that seek not the Lord, but lie wallowing in that which God abhors, and stand chargeable in their souls with that which separates and divides betwixt man and his God? why, be not discomforted at it, be not disquieted with it, do not fret thyself because of the ungodly, neither be thou envious at evil doers; but consider the end of those men, that is the Apostles expression, james 5. 11. You know the patience of job and what end the Lord made with him, though he cursed him at first, yet he doubled his blessing upon him at last; so stay till you see what end God will make with these men: surely O God (saith David, Psal. 73. 18.) Thou hast set these men in slippery places, thou castest them down into destruction: a man that stands in lubrico in a slippery place, as on ice or glass, shall have much ado to keep himself upright though no body touch him, but if one should come upon him unawares and give him a sudden justle, or a sudden rush, he hath no power in the world to uphold himself, but must fall and that dangerously: and this is the case of wicked wealthy men, they think they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unmoveable and fastened on a rock that never shall be moved; but they are deceived; God that knows their standing, tells us he hath set themon slippery places, and it will not be long ere God send some death, some judgement, some evil angel or other to give them such a sudden justle, such a sudden rush, that without great mercy on God's part, and great repentance on their own part, they must fall inevitably into the pit of hell. And this is the first point I desire to have handled, namely, that the right way for a man to prosper indeed is to serve and seek the Lord, whosoever prospers without seeking of God, his prosperity in this world, shall be his ruin and perdition in the world to come. Secondly, the manner how one that desires to prosper must seek the Lord, and that is to be done two days: 1. Humiliter, 2. Veraciter; Humbly and unfeignedly, sorrowfully & sincerely. First, Humiliter, as the blessed Virgin Mary told our Saviour, Luke 2. 48. Thy father and I have sought thee sorrowing. They that would find the Lord must seek him sorrowing, with sad and heavy hearts, bewailing and bemoaning their own miserable estate through sin before God, as it is said of the Israelites, 1 Sam. 7. ●. When the Ark of God was departed from them, they lamented after the Lord: the best and truest lamentation in the world is to lament after the Lord, and a man hath never so just a cause to lament as when the Lord for sin is departed from him. We read in the story of Micha, judg. 18. 24. that when the Soldiers had taken away Micha's gods, he ran crying and weeping after them, as a man distracted and deprived of all his comfort; the Soldiers hearing him, turned back and asked him, what he ailed: saith Micha, Ye have taken away my gods, and do ye ask me what I ail? can ye blame a man that hath lost his gods to be out of quiet? If Micha could find in his heart to lament for the loss of a false god, a god of his own making, as good gods as that lying at the back of the fire, warming a man or roasting of meat, (as Esay speaks) shall a Christian find in his heart to lose the true God, the God of all comfort and consolation, and that by sin which is the worst loss of all, and that not by any others taking away (as in Michas case) but by his own act and wilful default, and not be grieved, nay not moved a-whit; break none of his sleep, none of his wont sports for it, as if he reckoned God as good lost as found? God forbid. Certainly, he that can lament for the loss of his goods, and cannot lament for the loss of his God, is worthy to lose both his goods and his God for ever. God was angry with the carnal jews, Hos. 7. 14. because they howled upon him for corn and wine, but did not cry unto him with their hearts; they howled because God had scanted them in his mercy, but they never howled because they had scanted God in their duty; they howled for want of means not for want of grace, which is the greatest want of all: observe therefore what a despicable, contemptible term God gives their prayers, he calls them ululatus, howl, like the howl of a Dog, or a Wolf, which is a most harsh unpleasing note in the ear of a man; such are the prayers of obstinate sinners in their extremity to God. They howled unto me upon their beds, but they did not cry unto me with their hearts: 'tis not the howling of the mouth that God regards, but 'tis the cry of the heart that pierceth heaven and entereth into the ears of Almighty God: you may see it in Moses, Exodus 14. 10. When the Israelites were straighted at the red Sea; having the Sea before them, their enemies behind them, Rocks and Hills of each side of them; the text saith, The people cried, and made a doleful howling and lamentation to the Lord, Moses held his peace; and see the issue: Populus clamabat & non audiebatur, tacebat Moses & audiebatur, The people cried and God heard not them; Moses held his peace and he was heard, Verse. 15. Why dost thou cry unto me (saith God) when he uttered never a word, nor made any noise that we can read of, only his heart cried, and that was it that God listened unto: and therefore if any man find himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such a hard and dry and brawny temper that he cannot cry with his eyes let him cry with his heart, and it is enough. As it is said of our Saviour, Heb. 4. 6. That in the days of his flesh he offered prayers and supplications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with strong cries and tears unto God, he did not only cry but he cried strongly, he did even strain himself in this prayers with the greatest vehemency that possibly he could: it is not a faint and feeble cry, but it is a strong and hearty cry that wakens the Lord to listen to us, as the Disciples awaked our Saviour when he slept in the ship, Mat. 8. If a mother hear her child cry out right, cry heartily and strongly, whatever she is a doing she will lay it aside and run to still her child: God is more compassionate and tender over his children than any earthly mother over hers; if he do but hear us cry heartily, cry in good earnest, he hath not the power to contain himself but will arise and have mercy on us; that is the reason our prayers want success, because they want heart, their blessing is according to their vigour. You will say it were a good comfort for a man thus to cry & lament and make his moan to God in this sad and sorrowful manner, if a man were but sure to prosper ever the better: for that I refer you to an instance in Scripture, 1 Sam. 1. 9, 10. In 1 Chro. 4. 9, 10. It is said of jabez who was a man of sorrow, that he was more honourable than all his brethren, God prospered him and blessed him more than all the rest; how came that to pass? see ver. 10. And jabez called on the God of Israel, saying, Oh that thou wouldst bless me indeed, and enlarge my coast, and that thy hand might be with me, and that thou wouldst keep me from evil, that it may not grieve me, and (saith the text) God granted him that which he requested: that is, granted him prosperity, granted him a prosperous and happy life; there is the fruit of a godly sorrow. A sorrowful man (as jabez was) when he prayeth in good earnest, that God will bless him indeed, and be with him in all his ways, such an one shall be sure to prosper in his suit, and shall undoubtedly receive either what he doth ask or what he should ask: he than that desires to prosper let him seek the Lord this way, dolenter sorrowfully. 2 Veraciter, truly, sincerely, and with all his heart, Deut. 4. 29. If thou seek the Lord thy God thou shalt find him, if thou seek him with all thy heart. He that would find God must seek him entirely, unfeignedly, and not by halves but with his whole heart, because God though he love cor contritum, a broken heart, a heart rend and torn with grief and godly sorrow for sin, yet he cannot abide cor divisum, a cloven heart, a heart parted and divided within itself, which makes a man to be (as Saint james calls him) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a double minded man; so we translate it, but the word signifies a man with two souls, or with two minds; such a man must never look to prosper by his seeking of God. I will give you an instance in one or two, 1 Chron. 10. the two last verses, it is said, that Saul died for the sin that he sinned against the Lord: what was that? one was for sparing Agag and the Amalekites cattle, pretending devotion when he did it for gain; but the main sin was this, that he sought to the witch, and sought not to the Lord, therefore the Lord slew him. Some man may say, did not Saul seek to the Lord? that he did, look into 1 Sam. 28. 6. You shall see that Saul tried all ways to seek the Lord, & the Lord would not be found of him nor answer him, neither by Dreams, nor by Urim, nor by Prophets: how then can this hold good, that Saul should die for not seeking of God, when he sought him, & God would not answer him? the bestanswer that I can give is this, Non videtur fieri quod non legitime fit, that which is not done rightly and sincerely as it ought to be done is counted as not done in the sight of God; Saul's seeking of God was counted as not seeking of God, because he sought him not sincerely as he ought to seek him, you may see the like in another kind, 2 Kin. 17. 32, 33. it is said the Samaritan-Assyrians that mongrel brood, which were transplanted out of Assyria into Samaria, that they feared the Lord and served their own gods also, and the next vers. saith, they feared not the Lord at all; how can these things concur? one verse saith, they did fear God, another saith, they did not fear him. Answ. Their fear of God is counted as no fear of God, because it was no sincere fear of God: had they truly feared God they should never have need to fear their own Idols, for he that truly feareth God hath his blessing, that he shall need fear nothing else but God in this service of God; as contrarily, he that fears not God hath this curse, that God will give him such a trembling heart that he shall fear every thing but God, idols and devils and all, as those people did, and therefore was their fear of God counted as no fear of God, because no sincere fear; as Saul's seeking is counted as no seeking because it was no sincere seeking of God. By this you see, that lip-labour is but lost labour, and lame prayers are but lost prayers in the sight of God: the Apostle gives us a caveat, 2 joh. 8. to take heed that we lose not the things we have wrought; a man were better lose any thing that he hath wrought, than lose his prayers for want of true devotion: Labia dolosasi in sermonibus sint, saltem in orationibus non sint, deceitful lips and a double tongue if they be found in our other speeches, let them not be found in our prayers in any case (saith S. Aug.) God forbid that a Christian should double and dissemble with God and the world in his devotions; he that doth so let him never look to prosper▪ Solomon speaks it peremptorily, Prov. 28. 13. He that hideth his sins shall not prosper: that is, as we may apply it to our purpose, he that makes Religion a cloak to cover and colour his deceit, he that makes devotion a veil to hide his sins, such an one shall never prosper; he therefore that desires prosperity, let him seek the Lord veraciter sincerely. Thirdly, the time when we must seek God, and that is to be considered in two Circumstances, Generally, and Particularly. First, Generally; He that desires to prosper must seek God at all times. As we say, Nullum tempus occurrit Regi; so no time comes amiss to God, morning or evening, midday or midnight, all times are alike for that matter, a man can never come unseasonably with a suit to God, Exod. 18. Moses sat from morning till night to hear the causes of the people, but he grew weary of it, and was fain to give it over; but there is one above, jesus Christ the righteous that sits continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 1, on the right hand of Majesty on high to hear the causes and complaints of his poor people and to receive and present our petitions to the divine Majesty and is never weary of it, come when we will he is at leisure to hear us. It is a pretty observation that S. Augustine makes out of the parable proposed by our Saviour, Luke 11. where he that knocked at midnight to borrow bread of his neighbour, found all the whole family asleep, only the master of the house was awake, and he answered, and opened, and gave him that he craved, though it was at an unseasonable time; Nullus de janitoribus respondit, none of all the porters, none of all the servants, none of all the children made him any answer, they were all asleep, only the master was awake, and heard him when he called. Just so it fares with us when we knock and call at the door of heaven for any mercy, none of all the Prophets nor Apostles, none of all the blessed Saints departed make us any answer; alas, they hear us not, they sleep in peace and are at rest from their labours, only God Almighty, who is the Master and Maker of that blessed family, he, and only he doth hear and answer, at what time soever we cry unto him; He that keepeth Israel neither slumbreth nor sleepeth, call when we will God is always awake to hear and help: No time unseasonable to seek God. Secondly, but more particularly, for one that desires to prosper, there is a choice time and season to seek the Lord above all the rest, and that is early in the morning. 'Tis a pretty conjecture that the Hebrews make upon that saying of the Angel to jacob, Gen. 32. 26. Let me go for the morning appeareth. I take it the true reason was, because jacob should not be too curious in looking and gazing upon that humane shape, wherein this great Angel Christ appeared; for he it was that wrestled with jacob, but their conceit is, that the Angel which wrestled with jacob all night, desired to depart when the morning appeared, because he was now to go to the rest of the blessed company and choir of Angels, to sing their morning-hymne unto God. 'Tis but a conjecture, but we may apply it thus; We all hope to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like the Angels in heaven, let us be like them on earth too, and how ever we are employed at other times, when the morning appears let us hasten to God, and ask him blessing every morning, as our children do us, and no doubt but God will bless us the better all the day after. job 8. 5, 6. If thou wilt seek unto God betimes, and make thy supplication to the Almighty, surely now he will awake for thee, and make thy habitation prosperous. I make no doubt but a many of you are early risers, that are up before the morning watch, I say, before the morning-watch, (ay) before the daystar or the Sun appear: and 'tis possible for a man to be early up and never the near, but he that riseth early to pray and seek the Lord, shall be sure not to lose his labour, for he shall prosper the better all the day, If thou wilt seek the Lord, etc. Yea, but there's a place of Scripture that seems to cross and contradict it, Prov. 1. 28. They shall seek me early, but they shall not find me. Is the Scripture contrary to itself? Doth God say in one place, If ye seek me early ye shall find me; and in another place, Though you seek me early you shall not find me? How shall we know which to believe, which to build upon? I answer, There's a twofold early, God's early, and man's early; Gods early is to seek him in the first place, Ante omnia adoremus Deum (was the old rule) before we eat or drink, before we work or play, before we do any thing, do that first; first seek the kingdom of God, and that's God's early. Man's early is at the beginning of trouble, the beginning of sickness, the beginning of sorrow, and then the wickedest wretch upon earth will seek the Lord, but then perhaps he shall not find him; he that will not seek him in peace, shall hardly find him in trouble; he that will not seek him in health, shall not easily find him in sickness, yea, though he seek him early, at the very first, at the very beginning of it, as joab fled to the Altar in his perplexity, but it saved not his life because he never came at it in his prosperity to offer upon it. So that you see, if we take man's early to seek God, we may chance to miss him; but if we take Gods early, we shall be sure to find him. You then that desire to prosper, remember Gods early; the first thing you do in the morning, let it be seek God, never think yourselves dressed till that be done, let thy souls have a morning draught as well as thy body, I mean a morning prayer to fence it against the infectious air of the world: Solomon gives the reason, Prov. 27. 1. For who can tell what a day may bring forth? 'Tis a Metaphor taken from a womb, when a woman is in travel, who can tell what she will bring forth till she be delivered, may be a son, may be a daughter, may be a monster; so when the womb of the morning is in travel, who can tell what a day may bring forth, may be albus, may be after dies, may be a white, a happy, a comfortable day; may be a black, a dismal, a doleful day; we do not know what a day may bring forth, whether judgement or mercy, whether good or bad events (therefore to prevent the worst, 'tis good to make sure work for our own safety, namely to seek the Lord in the morning and then come what will come, all shall be for the best, God will turn it all to good Omnia cooperantur, etc. Rom. 8. All things work together for good to them that love God. He than that would be prosperous and speed well, let him be religious and pray well, for he that prays well can never speed amiss: and therefore if you see one that follows his calling, and is not followed with God's blessing, it may justly be suspected, that such a one restraineth prayer from Almighty God, as Eliphaz told job in another case, job 15. 4. Now 'tis just with God to restrain prosperity from them that restrain their prayers from him, 'tis just with God to withhold his blessing from those that have not the care nor the grace to ask it. So much for the time and order of our seeking of the Lord. Fourthly, where, or in what place we must seek God. Generally, we are to seek him every where, for God is omni-present, in all places to be found of them that seek him faithfully; as David saith; Psalm 139. 3. Thou art about my bed, and about my paths, and spiest out all my ways. We little think when we lie down in our beds as a dog lies down in a kennel, without any prayer, any ejaculation, any good motion to God-ward, we little think that God is so near us that he is about our beds, and doth observare excubias, watch our watchings, and observe our lying down, and our rising up. Again, when we walk in Circuitus, walk the Devils round from one sin to another, from one vanity to another, from one ill company to another, we little think that God is about our paths, and spieth out all our ways: but whether we think it or no, so it is for certain; and therefore to apply it the right way; In what place soever we seek God, in bed or up, within door or without, in the field or in the road, we shall be sure to find him to our comfort and protection. But more especially, there is a proper peculiar place appointed for Christians to seek the Lord in, and that is the Church of God, the Sanctuary or house of prayer, there's his dwelling place, and thither must we resort to seek him. We have an express law for it, Deut 12. 5. In that place which the Lord your God shall choose to put his name in, in that his habitation shall ye seek unto him. Neither was this a law judicial, or ceremonial, that bound the jew only for a time, but moral and perpetual, that binds the Christian for ever, to seek the Lord where he is to be found, (ay) in his Sanctuary; they that refuse to come there, may justly be termed (as Esau was) profane persons, as being procul ● fano, far from the Sanctuary, and consequently out of God's protection; for they that are thus out of the one, are out of the other also. As S. Austin notes out of the parable, Luke 10. 30. concerning the man that fell among thiefs, and was wounded and left half dead, 'tis noted of him that he was going down from jerusalem to jericho; from the Church I warrant you: jerusalem was the Church of God, the holy City; jericho was a cursed place, branded with an ancient curse since the days of joshua, and thither lay his journey: whereupon Saint Austin notes, Si non descendisset, fortasse in latrones non incidisset, had he not been descending and going downward from God and from his Church, peradventure he had not fallen into the hands of thiefs. God would have protected him, the Lord would have safe guarded and defended him, that no such evil should have betided him; but because he was going from the Church to a cursed place, and like enough about a naughty business; therefore God gave him over, and he fell into the hands of thiefs. As many therefore as desire God's protection and blessing, let them resort to the Church to serve and seek the Lord. You will say, it were a good comfort for a man so to do, if he were but sure to prosper ever the better; but we see many that frequent the Church duly and daily, that yet prosper never the more. Answ. If it be so, then surely 'tis to be feared, that such came not to Church with a true intent to seek God, but either for no●●lty and fashion sake, or for company to do as others do, or for some other sinister respect, they do not make it their errand, their aim, and the drift of their souls to seek God; if they did, God would surely prosper them in one kind or other: you know the place, Pray for the peace of jerusalem, they shall prosper that love thee. That love what? that love jerusalem, that love the Church of God, that love the word of God, that love the Ministers of God, that love the ordinances of God, they shall prosper (saith David, Psal. 122. 6, 9) If they do not prosper outwardly, they shall prosper inwardly, if they do not prosper in goods, they shall prosper in grace, and that is the better prosperity by far. I say the better, and I will make it good out of Heb. 8. 6. jesus Christ is the mediator of a better covenant, established upon better promises. The words at the first sight imply, that the covenant of the Gospel is a better covenant than the covenant of the law: and again, that the promises of the Gospel are better promises than the promises of the Law: Now if you look into the old Testament, you shall find that the promises of the Law were most of them, and the main of them, temporal promises, promises of outward prosperity, that if they kept the commandments, and sought the Lord, they should dwell in the good land, the land that flowed with milk and honey, they should have corn, and wine, and oil in abundance, they should lay up gold as dust, and the gold of Ophir as the flints of the river, job 22. 24. these and the like were the promises of the Law. Now look into the New Testament, and you shall find the promises of the Gospel are clean of another nature, most of them spiritual promises, promises of the pardon of sins, the peace of conscience, the joy in the Holy Ghost, and such like: and these, saith the Apostle, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, better promises than the other. Hence I gather, that he that in these days seeks the face of God▪ in his Church, and is of such a conversation as becometh the Gospel, if he have not temporal prosperity, he shall have that that is better for him, he shall have the pardon of his sins, the favour of his God, the comfort of his conscience, and the salvation of his soul, which are things of greater worth than all the outward happiness under heaven, and will be a secret stay and comfort to the soul, when all that the earth affords will not yield a man one drop of true refreshing. You know that the Prisoners in the Tower, noblemans, and great men, and such others, they are in worse estate and condition than the poorest Water-bearer in the City: for why? though they have good diet, good lodging, good attendance, fine rooms, soft beds, curious wal●es, etc. yet they are sub ira, they are under the wrath and displeasure of the King, and look every day when they shall be called out to arraignment, to have sentence pass against them, and execution to be done upon them: Such is the case of a wicked wealthy man, whose sins are unpardoned, and whose conscience is unpurged, and whose soul is unreconciled to God, he is in worse estate and condition than the poorest of God's servants that fare with bread and water: for why? though he have great friends, great means, and a great estate, yet he is, sub ira under the wrath and displeasure of God, and wherever he goes, the black clouds of Gods heavy vengeance hang over his head, ready upon every provocation to drop down upon him. No marvel then that Solomon saith. The righteous man is more excellent than his neighbour, Prov. 12. 26. he doth not deny but a righteous man may be poorer than his neighbour, yet he saith, he is more excellent, because his excellency is intrinsical, (omnis decor ab intus) the others is but outward and adventitious. Now he that shall count himself more excellent than his neighbour, because he excels him in outward things, in wealth and worldly goods, it is but (as one well compares it) as if a mudwall that the Sun shines upon, should boast itself against a wall of marble that stands in the shadow. What saith a Father, An ideo Angelus pauper, quia non habet jumenta? Shall we count an Angel to be poor because he hath not herds, and flocks, and droves of cattle, as worldly misers have? No, their riches are in another kind. So shall we count a Christian poor and base because he wants the wealth of the world? No, they are rich in another kind, what he wants outwardly, he hath it inwardly, what he wants in means, he hath in grace, though he be not rich in the purse, he is rich in the faith; though he have not silver and gold, he hath that which is better than either, he hath the precious Pearl of God's grace, which is of more value to enrich the soul, than all the gold and silver in the world. The Gospel (you know) compares grace to Pearls; now Pearls are of no value to dunghill-Cocks; but to them that know the worth of them, they are the only riches in the world; and the rather because, First, they are durable riches, no fire can consume them, no moth can eat them, no rust take hold of them. Secondly, they are portable riches: a man that hath a thousand pound in Pearls, may carry them all about him, and never clog him, which he could not do if his wealth lay in other things. So here, to one that hath no grace, to a godless graceless man, the Pearls of God's grace is of no value; but to one that knows how to prise it, it exceeds all worldly wealth, as far as gold exceeds dirt, and Pearls exceed pebbles; and the rather, because, first, it is durable, it will never decay, nor be utterly lost. Secondly, it is portable, it will accompany a man, wheresoever he goes, he shall carry it with him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the friend of his bosom, the companion of his study, and a continual comforter in all adversity; yea, when death itself comes to divest and strip him of all other riches, no death can strip him of that, it is a grace that shall never leave him till it bring him to glory. Mistake me not (I beseech you) I do not speak this to any man's prejudice, as if riches and Religion, as if goods and grace were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incompatible and could not consist nor stand together; but as our Saviour said to the woman, Luke 11. 27. when she cried out, Blessed is the womb that bore thee, and the paps that gave thee suck: our Saviour denied not that, for that was true also and undeniable, but answered her by a corrective comparison, yea rather blessed are they that hear the word of God and keep it: so it is a great blessing of God to have the wealth of the world and to prosper outwardly; but it is as greater blessing to have the grace of the Spirit and to prosper inwardly. In regard whereof David having prayed for many temporal blessings in the behalf of his people, Psal. 144. 12. 13, 14. that their sons might be tall and hardy, and their daughters fair, their oxen strong to labour, their sheep fertile and fruitful, that there might be no commotion nor complaining in their streets; at length windeth up all with this Epiphonema or Conclusion, Blessed be the people that are in such a case; but on the neck of it he comes in with an Epanorthoma or Correction of his former speech, eating in and revoking his words, as if he had spoken otherwise than well, yea rather (saith he) Blessed are the people that have the Lord for their God; as if he had said; that indeed is a blessing in some kind, but it is nothing to this blessedness, for that is but external, this is internal; that is but temporal, this eternal. He than that desires to prosper, whether in grace, or in goods or in both, let him thus do; frequent the house of God, seek the face of God, reverence the ministry of the word, yield thyself to be wrought upon by the powerful Gospel of jesus Christ, and this (if any thing) will make thee to prosper. 2 Thus you have heard the first point handled with the several circumstances of it, touching man's duty, To seek God: the next is God's mercy, To prosper them that seek him. God made him to prosper. God is the Author of all prosperity; as David speaks of promotion, it comes neither from the East, nor from the West, from the North, nor from the South, but it comes from God; so doth this. It is observable that when Isaac blessed jacob Gen. 27. 28. thus he said; God give thee of the dew of heaven and the fatness of the earth, and plenty of corn and wine; after when he came to bless Esau, he gives him in a manner the very same blessing, Vers. 39 Behold, thy dwelling shall be the fatness of the earth and the dew of heaven from above; but no mention is made of God in Esau's blessing as was in Jacob's. Doubtless this was a presage that Jacob's posterity, all true israelites, should depend upon God for those temporal blessings, and acknowledge themselves beholding to God for their outward prosperity; and so should not Esau's race, I mean the men of this world, of whom David saith, Psal. 17. 14. They have their bellies filled with hid treasure; for it is absconditum, it is hid to them, who it is that feeds and filleth their bellies, namely, God; they know him not, neither do they acknowledge his gifts: but we know him and are bound in duty and conscience to acknowledge that we have nothing but what we have received; no food to nourish us, nor means to maintain us, nor hopes nor helps to prefer and prosper us, but what must come from God: Non nobis Domine, non nobis, not unto us Lord, not unto us, but unto thy name give the praise: mark the ingemination; the Prophet teacheth us to pray twice against our own praise, we are so apt to praise ourselves, so ready to glory in our own prosperity; but let me advise you, you that find that the world doth favour you, and prosperity begins to come upon you, whom should you thank for it? not thank yourselves, but thank your God; it is he that makes you to prosper. Observe again, that it is not barely said, God prospered him, but God made him to prosper (as it were) in despite of all those that sought and wished his undoing. As it is said in another case, Mat. 5. 45. God makes the Sun to shine upon the good and upon the bad; he makes the rain to fall upon the just and the unjust; it is not said, he suffers it, but he makes it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, facit exoriri; no doubt there is many a one in the world that is such a Lueifuga, a hater of light and lover of darkness, whose deeds are so evil that the very Sun in the heavens, is even loath to cast his beams and shine upon him; and there is many a plot of ground that is purchased, and possessed by so wicked an owner, that the very clouds of heaven are loath and unwilling to drop their fatness upon it, but that God as it were makes them do it: Hence we see that God hath the disposing of all these temporal blessings; if the Lord undertake to make a man, all the world shall not mar him; we may see it in Moses, Exod. 7. 1. Pharaoh did what he could to mar Moses and to expose him to ruin and obscurity in his very infancy; but God that undertook to make him, never left him, nor gave him over, till he had made him a god to Pharaoh; not a god whom Pharaoh should worship, but whom he should fear and stand in awe of; a god to execute judgements and bring plagues upon him and to remove the same again. Hannah saith in her song, 1 Sam. 2. 7. The Lord maketh poor and maketh rich, it were as easy to God to make all rich, as to make any poor; again, it were all one with God to make all poor as to make any rich (for he hath the making of both) but in his providence and wisdom he hath made some of both sorts, that the one might help themselves to heaven by supplying and relieving the necessities of the other. And therefore for our own parts, if we have any making, any promotion or prosperity above our fellows, we must confess with David: That it is God that hath made us, and not we ourselves; it is God that hath made us Men, when he might have made us Beasts, it is God that hath made us Christians when he might have made us Infidels; it is God that hath made us rich when he might have made us poor; in a word, it is God that hath made us to prosper when he might have made us to perish. (He sought the Lord, and God made him to prosper.) But that is not all; the main thing that I observe from hence is, the benefit that ariseth to us by seeking of God, namely, that it turns to our own advantage, our own profit; God hath only the glory, but the gain is wholly ours, for it is a means to make us prosper; as David speaking of the commandments, Psal. 19 saith, that in keeping of them there is great reward; no man shall be a loser by keeping of God's commandments, but a gainer, and a great gainer too, for in keeping of them there is great reward; if we be not rewarded on earth our reward shall be the greater in heaven, In coelis reposita est major compensatio (saith Calvin) the greatest reward is reserved in the heavens. Thus saith the Lord that teacheth thee to profit, Esa. 48. 17. Oh that thou hadst harkened to my commandments! then had thy prosperity been as a flood, and thy righteousness as the waves of the sea: thy prosperity should have been so large and plentiful, that as a flood it should have run over the banks, and the reward of thy righteousness as the waves of the sea; that is, one reward should follow upon the neck of another, as one wave follows upon the neck of another: so Deut. 5. 29. Oh that there were a heart in this people to love me, and fear me as they have said, then should it go well with them and their children after them; not that I might be a gainer and you lose, but that you and your children might reap the been fit. So that as our Saviour saith of the Sabbath, that it was made for man, not only for God's service, but for man's profit: so it is true of every Commandment, it was made for man's, that is, for man's good and benefit: therefore you have it so often repeated in Deuteronomy, These are the Commandments that I have given thee for thy wealth and for thy good. It is a pretty observation of Cajetan, upon that saying of God to Moses, Exo. 34. 1. Hue thee two Tables, Dola tibi, non mihi, ego enim non indigio tua dolatione: Hue to thyself, not for me, for I need none of thy hewing, nor yet any of thy tables, it is for thy own and thy people's good that I bid thee hew them; so it is for our good that God bids us seek him; God hath only the glory of it, but the benefit is our own, for it is a means to make us prosper. Therefore if we love ourselves and desire to do ourselves good, let us seek the Lord. I know, that naturally we all love ourselves too much, but spiritually we all love ourselves too little; for he that lives in sin, he doth not love himself, for he goeth the way to undo himself both here and ever, 2 Chro. 24. 20. Why transgress ye the Commandments of the Lord that ye cannot prosper. We use to say of one that is of a good nature, but an evil husband, He is no man's foe but his own; and it is true of every one that lives in any known sin, not grieving for it, nor striving against it, not making conscience to reform it, he is his own foe indeed, for he doth not only anger God, but he hinders himself that he cannot prosper, Why transgress ye the commandments of God that ye cannot prosper? The like speech you have in Ezek. 18. Why will you die, O house of Israel? God doth not say, Why will you sin, O house of Israel? but why will ye die, O house of Israel? as presupposing they might well know, if they will needs sin, they must needs die; for death is the wages of sin, and follows it as the shadow follows the body. The Lord speaks it with indignation, Why will ye die? as wondering they should love themselves no better, but even to seek their own death, by rushing into sin, as a horse rusheth into the battle: that's the expression that God useth (jer. 8. 7.) They rush into sin, as a horse rusheth into the battle. And why as a horse rusheth into the battle, and not as a man rusheth into the battle? I will tell you what I think the reason is; The horse when he rusheth into the battle, doth not know that those whom he rusheth on be his enemies, that they will hurt, wound and kill him, but he rusheth on them without fear or wit, and rusheth upon his own death: so foolish men do not know, at least will not know (This they willingly know not, as Saint Peter speaks) that sin is such an enemy to them, that it doth hurt, kill, and damn them, thereupon they rush upon sin without fear, and so run upon their own destruction. Therefore it is a good meditation of Saint Austin upon that prayer of David, Deliver me, O Lord, from the evil man. Tu noli tibi esse malus, liberet te Dominus à te, etc. Be not thou an evil man to thyself, pray to God to deliver thee from thyself being an evil man, and of an evil man to make thee a good man, that thou mayest not hurt thyself, and then never fear any hurt that any other evil man can do thee. We say, Nemo laeditur nisi à seipso, No man takes any hurt but he may thank himself, his own sin is the cause of it; were it not for sin, heaven could have no quarrel against us, hell could have no power over us; our sins are they that hurt us, they are those that undo us. The Scripture speaks of sin lying at the door, Gen. 4. 7. If thou dost ill, sin lies at the door. Of all door keepers in the world, sin is the worst, for if that lie at the door it doth a double mischief, it keeps God's blessing out, and it lets God's judgement in: therefore if you desire to dwell in safety, and to prosper in your family, let not sin lie at your door; as long as that lies there, without repentance, you must never look to prosper. The Scripture speaks of some that are sons of Belial, and daughters of Belial, (the sons of Eli were sons of Bel all,▪ Sam. 2. and 1. Hannah saith to Eli, Count not thy handmaid for a daughter of Belial) Now a son of Belial is taken generally for one exceedingly wicked, the very child of the devil, that lives absque jugo, without a yoke, without any fear of God before his eyes; but it seemeth to be derived of (Beli) which signifies without, and (jagnal) which is to be profitable, or to prosper; and so Belial noteth such a one as is altogether unprofitable, and which cannot, shall not prosper. If any such be here, or if any of you that be here find yourselves to be such, that you are unprofitable members of the Commonwealth, that you do, cannot prosper in your course of life, I will not say ye are sons of Belial (what have I to do to judge you?) only this let me advise you, that you would consider with yourselves what sin it is that lies at your doors, and keeps God's blessing out. Remove but that, drive but that a way by a sincere repentance and reformation of life, and then there is hope to prosper. We see it is the nature of a stream, if it be stopped in his course that he cannot make a way in his wont channel, it will turn in upon itself and flow back again towards the fountain, and to the place it came from; so when you find yourselves stopped in your proceedings, that you cannot make away into the world so prosperously, so successfully as you desire, then do as the stream doth, remeate, flow back, reflect, recoil and turn in upon yourselves, to see where the fault lies, what sin is the cause of it (for that's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the object or bar that hinders good things from us) and when you have turned back into yourselves, then turn forward unto your God, desire him to pardon and amend you, and that's the way to prosper. I have not yet done with this point; I beseech you give me leave, and I beseech God give me grace, that I may apply it severally and effectually to your souls and consciences; for application is the life of all instruction; a thing proved is true to all, but it is good to none but only to them to whom it is applied. Let me entreat therefore your patient attention yet a little longer, and you shall hear what I have to say unto you, not in any biting or galling manner (I never delighted in that strain,) but in gentleness and mildness to teach you how to prosper. First, you that are tradesmen, Shopkeepers, Handicraftsmen, that have nothing to betake to but what your honest labours and endeavours must help you to; do you desire to prosper in your trades and callings? then seek the Lord before you set to work, do as they do at Sea, that have oculos ad coelum, manus ad clavum, their hand upon the helm, and their eye upon the heaven; so when a man's hand is upon his work, and his heart upon his God, then is his business like to prosper. chose, he that sets to his work before he seeks to his God, takes a preposterous course, and commonly thrives thereafter. You know what Peter confessed to Christ, Master, we have laboured all night and taken nothing; and no marvel, for Christ was not with him in the Ship; as soon as ever he had gotten Christ, immediately he had good success. Believe it, brethren, except Christ be with a man in his Shop, as he was with Peter in his Ship, there's no good to be done in any trade. What's the reason that so many Tradesmen break and hide their heads, and run away, but because they have not sought the Lord, nor gotten Christ unto them: they first break with God, then break with men; first lose their credits with God, and then then its just with God they should lose their credits with men: first leave their honesty, then lose their prosperity; if you desire therefore that your dealings should prosper, and your trading hold and thrive, get Christ into your shops and he will bring you in Customers, he will bless your take, he will uphold you that you shall never break: but if ye expel Christ out of your shops by your wickedness, as Peter out of weakness would have had Christ been gone out of his Ship (saying, Lord, go from me for I am a sinful man) than farewell all good fortune, and never look to prosper. And if you would have Christ to keep with you, to dwell and make his abode with you, and so to bless and prosper you, then be sure that you use a good conscience in all your dealings; take heed you do not deal with your Customers, as the Prophet Amos complains of the dealers in his time, Amos 8. 5. That they made the Ephah small, and the Shekle great; that is, they made the measure little, and the price great: take heed of that, 'tis an abomination to the Lord, and he that useth it shall never prosper. Remember the saying, job cap. 8. 5. 6. Seek the Lord and be upright, and he will make the habitation of thy righteousness prosperous. 3 You that have occasion to travel by land or by water, that have any journey to go that you desire should prosper, then seek to God before you set out of doors, take God along with you, request his company, crave his conduct and guidance: pray as Eleazar did, Gen. 24. 12. O Lord God of my master Abraham, I beseech thee send me good speed this day; and God heard him, and granted his desire, he sped as well as his heart could wish. If thou wouldst be prosperous and speed well, be religious and pray well; for he that prays well; can never speed ill. In any case go not out of doors without seeking of God: how dost thou know what mischief may befall thee in the way, if God be not with thee to protect thee? but if thou hast sought to him, he will be a sun and a shield unto thee, Psal. 84. a Sun to direct and guide thee, a Shield to defend and save thee from all annoyances that may hurt thee; He will give his Angels charge over thee to keep thee in all thy ways; in viis, non in praecipitiis, in thy ways wherein thou walkest with God as Enoch did; not in thy headlong courses wherein thou runnest without God: when thou runnest in the Devil's way, in the way of wickedness and vanity, thou art out of God's protection, and must never look to prosper: (out of God's ways, and out of God's protection.) In all thy journeys therefore do as Elkanah did, 1 Sam. 1. 19 He rose up early in the morning to return to Ramath, but he durst not set forward a foot, till he had worshipped before the Lord: Moses would not stir a foot except God's presence went with him, Exod. 33. 15. bear thou that mind, hold thou that godly resolution, and (my life for thine) God will make thy way to prosper. 3 You that are as Soldiers and men of war, if you be commanded to fight the Lords battles in causa Christi, against his and your enemies, and (as Tertul. speaks) cruorem cruore reponere, to retaliate blood with blood, to shed your blood for Christ that hath shed his blood for you; do you desire that your warfare should prosper? then seek to God before you set upon your enemies; it is God that must cover your heads in the day of battle, it is he that must defend you from the danger of the enemy. Believe it, a man of war without God is but a naked man though in the midst of all his harness, Exod. 32. 25. it is said that Moses saw the people were naked after their great sin, how naked? Non veste, sed gratiâ & praesidio Dei, they were naked not so much for want of clothes, arms, as for want of the grace, favour and protection of God; and no doubt (as Ferus observeth) Si tunc corruissent hosts, if their enemies had then fallen upon them, they had most shamefully foiled them. Thus it is still, let a man be never so well clothed, never so well armed, never so well guarded and weaponed, if he be stripped of God's protection by sin, he lies naked and open to all disasters, and therefore if ever any of you come upon that service, first seek the Lord, and that is the way to prosper. 4 You that are great projectors and plotters for your advancement in the world, let me only admonish you in a word; that in all your plots you would begin with the first mover, and seek to God before you set upon the means; for it is a certain thing, no project can prosper without God: when you have wrought a business and ripened it, and (as you think) brought it to maturity, if God be not sought unto, he can dash it and blast it in a moment, that it shall prove abortive like the untimely fruit of a woman, Esay 8. 10. Take counsel together and it shall be brought to nought, pronounce a decree and it shall not stand, for God is with us. No good to be done without God. Hannah gives this counsel in her song, 1 Sam. 2. 3. Speak no more presumptuously, let not arrogancy come forth of your mouth, for the Lord is a God of knowledge, and by him enterprises are established; for any man to think or say that he is able of himself to bring an enterprise to pass, he speaks presumptuously, he takes more upon him than he is able to perform; for mortal man hath not the knowledge to look through a business, to see all the circumstances of it, all the wheels that must concur to accomplish it. The Lord is only a God of knowledge, & by him erterprises are brought to pass; one thing brought to pass by him, is better than a thousand brought to pass by ourselves without him, because his mercy is over all his works; that is (as one well expounds it) as the warmth of a Hen is over all her eggs to cherish and to hatch them, so is God's mercy over all his works, to produce them, so as shall be most for our good; whereas if a man sit brooding over his own projects, and think to hatch and produce them of himself with out God, they will prove but Cockatrice's eggs, which when they are broken a serpent appears, some mischief or other to shame and blame themselves. If you desire then that your projects should prosper, and your enterprises succeed and come to good effect, then seek to God for council and direction, beg for the secret guidance of his spirit; and the secret working of his providence, and he shall prosper thy projects and bring thy erterprises to pass. 5 Last of all, you that are in debt and distress for want of means and maintenance; I shall endeavour to give you counsel from my Text; you know that godliness and honesty is not always a defence against debt; grace and goodness may keep a man from unthriftiness, but it doth not ever keep a man from poverty; so that even the best, the holiest, the honestest men on earth may be in debt and deep in arrearages, not through any lavishness or riot of expense (for Religion teacheth a good man to moderate his hands, and to spend within the proportion and compass of his estate,) but other ways by the inflicting or ordering hand of God upon him to try him. Many ways there be to bring a man into debt, but there is but one way (that I know) to bring a man out of debt, and that is this that is chalked out here in my text, To serve and seek the Lord. If God be truly served, if the Lord be sincerely sought unto, let a man's estate be never so poor, his debts never so many, his dangers never so great, God will find a means to work him out: as the Apostle Peter saith, 2 Pet. ●. 9 The Lord knoweth how to deliver the godly out of temptation: though the godly know not how they should possibly be delivered, yet God in his secret wisdom knows how to deliver them; so God knows how to deliver a poor man out of debt though he himself know no evasion, hath no means either in his power or in his view; God is never at a stand, never at a loss; if we know how to pray, he knows how to help us. What said the man of God to Amaziah? 2 Chron. 25. 9 when he forbade him to take the Ephramites into the battle against the Edomites because God was not with them: Amaziah asked him, what then should become of the hundred talents which he had given them for their help? Cannot God, said the Prophet give thee more than this? so say I to him that trembles at the inundation of debt upon him; cannot God if he were sought unto give an issue out of this? cannot God (I say, if the stumbling-blocke of thy sin were taken out of the way by a sound and serious humiliation,) cannot God give thee even more than that thou owest? cannot God do more for thee than thou art aware of? assure thyself he can, nay assure thyself he will: Take not my word for it, but take the Apostles word, Phil. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be nothing careful (so we translate it) but the word signifies, be not distracted or troubled in mind: and what is there in the world, what worldly thing (I mean) that more distracts and troubles an honest-minded man than the thought and consideration of his debts and dangers: well, but is there no remedy, is there no relief for one in such a case? yes, there is one universal remedy for all evils whatsoever, and that is humble prayer; that is the harbour we must put into in all our ill weather, and that is it the Apostle directs unto in the place-forecited; be careful for nothing, but in every thing let your request be made known unto God in supplication and prayer and giving of thanks, and the God of peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep and guard your hearts as Kings are kept and guarded from all annoyances. This do then, thou that art perplexed and entangled in a labyrinth of debt, that thou canst find no outgate, no passage, no way to escape; down upon thy knees to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Chrysostome speaks) unclasp thy conscience before God, lay open thy grievances to him, unloade thy cares and wants and fears into the bosom of jesus Christ; and ifany means under heaven will ease and help thee, this will do it. Believe it brethren, all worldly policies without this are but Arenasine calce, sand without lime; they will never hold together when we have most need of them, but like untempered mortar will fall asunder: let earnest prayer be joined with frugality, skill and industry, and then expect with comfort the end that God will give: and this is the way to make a poor man prosper. I have but one thing more to move you in before I leave this point, and that is this, that you whom God hath already prospered and blessed and enabled to do good, would be pleased and persuaded to give something out of your plenty to the poor, and pious uses, according as God hath prospered you; it is the Apostles own word, 1 Cor. 16. 2. He would have every one lay up in store by him to bestow on the poor and needy according as God hath prospered him; for the quantity, God hath left it to every man's conscience, only in general he is directed, 2 Cor. 9 to do as God hath prospered him: we should do therefore in this case, as the jews do in another case, who because they know not the precise time when the Sabbath should begin and end, they begin it an hour the sooner and end it an hour the later: this they call, Additionem de prophano ad sacrum, an addition from profaneness to holiness. I will not dispute the lawfulness of that act in particular, but generally in such cases as this, it is good for every man to do rather with the most than with the least: Quantiscumque sumptibus constet, lucrum est piet at is nomine facere sumptus. Whatsoever cost a man is at for pious and charitable uses, it shall be a gain unto himself. We find 1 Chron. 22. 14 when David had bestowed all his cost in preparation for the Temple (a hundred thousand talents of gold, a thousand thousand talents of silver) thus he expressed it; Ecce in paupertate meâ, this (saith he) I have done according to my poverty; as if he had said, if I had been able to do more, I would have done more, but this was as much as I could reach to, and this (I trust) God will accept: say not then in thy heart, if I were rich, If I were able I would do thus and thus, but do as God hath prospered thee; if thou canst not do according to thy mind, do according to thy means, and that is all that God requires: we read, Mat 21. when our Saviour came riding to jerusalem, some strewed their garments in the way, and some cut down bows and branches: If thou be'st not able to strew thy garments in the way of Christ (that is) to clothe his poor naked members, then cut down bows and branches at least, speak comfortable words to them, plead for them, and what thou wantest in substance, make up in prayer. You know the poor widow's case in the Gospel, that put her two mites into the poor man's box; our Saviour Christ affirmed that she gave more than all the rest, because she gave all that she had: which testified (as one saith) not only her liberality to God, but her confidence in God, that she did verily believe though she left herself nothing, she should not lack: whereupon Saint Augustine saith, Divites largiuntur securi de divitiis, pauper securus de Domino: a rich man gives and fears no want, because he knows he hath enough at home: a poor man gives and fears as little, because he knows he hath enough above, there is one above will supply his wants. Believe it brethren, he that gives any thing with a true intent to relieve the poor and to maintain the distressed, shall do himself more good, than he doth them whom he relieves; and I will prove it out of Deut. 15. 7. 10. If there be among you a poor man, one of thy brethren within any of thy gates, thou shalt not harden thy heart, nor shut thy hand upon thy poor brother: but thou shalt surely give him; and thy heart shall not be grieved when thou givest unto him; because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thy hand unto. chose, he that is so gripple, and so base that he will part with nothing to the poor, let him know that in so doing he makes a forfeiture to God of all his goods, and God will be a severe exacter of it at his hands when he comes to judgement. We have a precedent for it in the Gospel, of the man that had a talon given him, and did not use it as he ought; there came an extent from God, first upon the talon [Take away his talon from him] & then there came an extent upon his person too [Take away the unprofitable servant, bind him, and cast him into utter darkness.] As S. Peter told Simon Magus, Thou and thy money perish together; it had been happy for him if nothing but his money had perished, but there comes an extent from God against all, He and his money must perish together. As the Idolater (as one said of julian) shall burn in hell with that same wood and stone that he adored and made a god of on earth: So the Usurer and money-monger, that hath no goodness nor compassion in him, shall burn in hell with the same silver and gold that he made an idol of here in this world. I will say no more but this, Show mercy to the poor for Christ's sake, and Christ will show mercy to you for the poors sake. Do good as God hath prospered you, and then you fulfil the law of Christ. I have done with the first general point of my text, namely, the ground and foundation of true prosperity, that it must be raised and built upon religion and piety: God must be sought unto, ere any true prosperity can be attained unto. I will dispatch the other part in a word or two, and so conclude. And that is the bounds and limitation of true prosperity, how far it reacheth, and how long it lasteth, and that is only during the time that a man serves and seeks the lord So long as he sought the Lord (so long, and no longer,) God made him to prosper. Secondly, So long. How long that was you may see in the words before my Text (He sought the Lord in the days of Zechariah, who had understanding in the visions of God.) That wise and holy Prophet Zachariah was a happy tutor to the minority of K. Vzziah, and was always at hand to counsel and advise him, to advertise & admonish him in things pertaining to his God and his government, and by his godly doctrine, and his holy life to guide and steer him the right way to happiness: now as long as Zechariah lived, during all his time he sought the Lord and prospered: but as soon as Zechariah was gone and gathered to his fathers, it should seem that Vzziah began to fall away, and his prosperity sunk as fast as his piety: just like the waters of Noah's flood, as soon as ever the fountains and springs began to be stopped, presently the waters began to abate: so when the spring of grace begins to be stopped up in a man's heart, and dammed up with wickedness and sin, it is a venture but his prosperity will abate and dry away, and his later end shall be worse than his beginning. Here then (as in a map) we may see and bewail the miserable downfall of many Christian souls, who during their minority and younger years, while they live under good Parents, good Tutors, and good Governors, they take good courses and keep themselves in good order, but when ever they come to their own hand, Sine cortice natare, to swim without a cork, to sail without a stern, and to live without a guide and without a God; they run many times headlong into such desperate licentious courses, that a man that sees them so bad at the last, would hardly believe they had ever been good at the first. It is a good observation of a late Divine in the days of Popery and blindness, the Devil it seems walked very familiarly among them: hence we have so many stories of hags and fairies, and of children taken out of cradles and others laid in their rooms, and those they called changelings: since the light of the Gospel hath shined so clearly, these devils and fairies have not been seen amongst us; but still there are changelings too too many in every place. Some the Priests and Jesuits have changed from the true Religion, to Popery; some the world have changed from good neighbourhood and good hospitality to all manner of baseness and misery; some good-fellowship and the alehouse hath changed from temperance and sobriety to profaneness and luxury; too many such changelings there be in the world; God of his mercy change them again, and transform them into a better mind, ut mutati mutatum inveniant (as S. Bernard speaks) that they being changed in affection to God-word, may find God changed in affection to them-ward, to speak after the manner of men; for if you mark the course of the world, observe it where you will, you shall never find that such kind of persons do prosper; as those other changelings never prospered in body, so these never prosper in estate, God gives a secret curse unto them, that nothing that they have shall prosper with them: But they are like a man in a consumption, howsoever he may bolster up himself for a time with Physic and Diet-drinkes, it will kill him in the end: so he that is in a spiritual Atrophy, a spiritual consumption, that is fallen from God, he may go on and hold out for a time, but it will undo him in the end. Just according to the saying of the Prophet jonas, Chap. 2. 8. They that follow after lying vanities, forsake their own mercy: that is, they wilfully deprive themselves of that mercy and prosperity, which if they had cleaved and stuck unto God, they might have been as sure of, as if it had been their own to bestow upon themselves, and that was King Vzziahs' case. For ourselves therefore (to draw to an end) if we desire to go on and prosper as we have begun, that there may be no decay, no declining, no abatement, either in our piety or in our prosperity, either in our inward graces or in our outward fortunes; let us labour for two things which King Vzziah wanted, sincerity and humility. First, labour for sincerity, be the same inwardly to God-ward, that you seem to be outwardly to the worldward, be like the curtains of the Tabernacle, which they say were so wrought, that they were on both sides alike; so be you alike on both sides, in heart to the Lord, and in life to the world, else there is no hope of continuance; for nil fictum est duturnum, nothing that is counterfeit, will last long; counterfeit Pearls & Diamonds may glister and sparkle, and make a fair show for a time, but their lustre will not last; so where there is only an outward form of godliness and not the inward power of it, it cannot last long. If an apple be rotten at the core, though it have a fai e outside, it will not continue so long, but rottenness will possess the outside also; for this is the nature of things that are unsound, they stay not there where the rottenness began, but they putrify and corrupt more and more: so those that have rotten hearts to God-ward, may carry a fair show for a time, but in the end the curse of God will come upon them; and their very name shall rot, that is, their hypocrisy shall be discovered, and their outside made as rotten as their inside: Beware therefore of hyrocrisie and labour for sincerity. Secondly, pray for humility, that was another grace that King Vzziah wanted; it is said of him, Vers. 16. of this Chap. That God helped him till he was strong, and when he was strong, his heart was lifted up to his destruction, this was a lamentable thing, that a man in prosperity should be so swollen with pride that he should even burst again; take heed of that, you whom God hath exalted above your fellows; the Giants in old time were the goodliest men in the world, yet they are called in hebrew Naphilem of Naphel, to fall, because as by their pride and presumption they fell from God, so God in his justice tumbled them down, that they fell without recovery into the pit of hell; thus (as the saying is) pride will have a fall, but humility shall have a rise, job 22. 29. When men are cast down, than thou shalt say, etc. When a man casts down himself in a voluntary humiliation, than God exalts and lifts him up, but when in a proud presumption he exalts and lifts up himself, than God dejects and casts them down: it is a good meditation of S. Augustine upon the words of David, Psal. 138. 6. The Lord is on high and he beholdeth the lowly, etc. see a strange wonder (saith he) God sits aloft in heaven, and yet the higher a man lifts up himself, the further he is from God; the lower a man casts down himself, the nearer he is to God. I will close up all with that divine Epiphonema of holy Bernard: Dominus deus, qui das gratiam humilibus, da gratiam ut simus humbles. O Lord God, thou that givest grace to the humble, give us grace to be humbled. And that for jesus Christ his sake, to whom with thee and the holy Spirit be given and ascribed all honour and glory, be done and performed all service and duty, from this time forth and for evermore, Amen, Amen. FINIS. THE Way to be Content. A SERMON Appointed for the Cross, but Preached in the Cathedral Church of St. PAUL in London, on Monday in Whitson-weeke, being the 26. day of May, Anno Dom. 1634. BY JOHN GORE, Rector of Wenden-lofts in ESSEX. printer's or publisher's device Printed at London by T. Cotes for Thomas Alchorne, and are to be sold at his shop in Paul's Churchyard, at the Sign of the Greene-Dragon. 1635. To the right Worshipful▪ M. JOHN PENRUDDOCK ESQUIRE, One of his Majesty's justices of the Peace for the County of WILTES▪ My truly honoured Friend. Right Worshipful, GOD hath blessed you many and sundry ways, with a wise and understanding heart, with a prudent and religious wife, with sweet and hopeful children, with a plentiful and prosperous estate; Give me leave (as your Chaplain to God) to pray for one blessing more, as the Coronis and upshot of all the rest, and that is, that God would bless you also, as I doubt not but he doth, with a contented mind in all these. This is the subject of my Sermon, and shall be the supplication of my heart, so long as ever I shall live to be Your poor unworthy friend, JOHN GORE. THE WAY TO BE CONTENT. PHILIP. 4. 11. I have learned in whatsoever state I am, therewith to be content. THE last time I was in this place, I showed you the way to Prosper: My errant is now to show you the way to be Content if yond prosper not. Which howsoever it may seem at this time an impertinent and improper Text; yet let me premonish you what a Father said of Benjamins sack, Sacco soluto reluxit argentum, When the sack was opened the silver appeared; the silver was in it before, but it was not seen, nor known, nor taken notice of, till the opening: So give me but leave to open my sack, to unfold and enlarge and apply my meditations, and then if there do no silver appear, if there be nothing worthy your observation and use; be but you content to hear it, and I will be content to bear it: For it is indeed a text of Contentation, and you shall have (God willing) a Sermon of Contentment. I pray God of his mercy grant, that I may so divide it, and so dispense it, that it may profit, and please, and give Content both to God and you. And so I come to my text, I have learned, etc. In which words I will observe two general parts, which may be reduced to two heads, and be thus expressed. 1. Disciplina pacis, the discipline of peace, and that is to learn to be Content. 2. Pax disciplinae, the peace of the discipline, or the profit of this learning, and that is, It arms a man and enables him to comply with all estates whatsoever. I have learned in whatsoever state I am, therewith to be Content. 1. Disciplina pacis, the discipline of peace, so the Scripture terms it, Esay 53. 5. The discipline of our peace was upon him. (ay) Christ was disciplined and punished for us, that we might have our peace without punishment. So some translate that place, Psal. 2. ult whereas we read, osculamini filium, Kiss the Son. (ay) do honour and homage to the Son of God; some render it Apprehendite disciplinam (i) apprehend his Disciplinen, obey his ordinances, and submit yourselves to his corrections, as he submitted himself to ours, and this in the end will work for your peace. And to say the truth, A man can never attain to a well-setled peace, nor grow up to a well-grounded contentation, till he have been some way disciplined by the hand of heaven, Heb. 5. 8 it is said of our Saviour, Though he were a Son (the only begotten Son of God, full of grace and truth) yet he learned obedience by the things which he suffered: not that he was disobedient before he suffered; but the meaning is, though he had the habit of obedience before, he never learned the practice of it till then. For this lesson of contentment is just like your lessons of Music, a man can never be said to have learned them till he be able to practise them, for you must know that Christians are of two sorts. Some be silvestres, or onagri, like wild unruly Asses (so the Scripture terms them) joh 11, 12. I mean, unhumbled, untamed, unconverted sinners, that never yet felt the Yoke of Christ, nor the hand of God, nor the heaviness of a wounded conscience: these know no other Content, but what their sports, their Music and merry company affords them; which is just such a kind of Content as they that have the Itch do take in clawing and scratching their bodies, which pleaseth them infinitely for the present, but makes them the sorer and the rawer, and the worse afterwards: For so all sinful pleasure ends in pain, and if there be not Ingrata recordatio, an unpleasing, a discontenting remembrance of all such pleasing contenting vanities, the soul will rue for it in another place. These may fitly be compared to the Lilies (which our Saviour speaks of in the Gospel, saying that Solomon in all his glory came not near them) now the Lily as long as it is fair, whole, and untouched, it looks beautiful, and smells pleasantly; but let it be never so little nipped, or bruised, or crushed in a man's hand, it looks ugly, and smells worse: such are all your jovial Gallants, and lascivious youngsters, as long as they are healthful and sound and ail nothing, their only care is to give themselves content, by hunting and hawking, by dicing and carding, by drinking and drabbing▪ etc. sico sic juvat vivere, to some men's thinking, no such contenting life in the world as theirs: till these men fall into the hands of God (as sooner or later they shall surely fall) and God doth begin to nip them and bruise and crush them in his hands with sickness of body, or sorrows of soul; alas, all their Content is vanished and gone, and they become like Naomi in Bethlem, neither pleasing to themselves nor others. These contentments are worm-eaten like jonas Gourd, that will fail a man when he stands most in need of them, and these kind of men are far from that Content which my Text speaketh of. But there are another sort of Christians, and they are subacti, or Ablactati, mortified, subdued or weaned Christians, such as David was, Psal. 131. 2. I have behaved myself like a child that is weaned, yea my soul is as a weaned child. A child that sucks, his whole delight is to be nibbling at the breast, nothing quiets, nothing contents him but that; but let him once be throughly weaned, and then though you show him never so goodly a breast, abounding with never so luscious milk, and flatter him never so much, you shall not get him to take it, nor to touch it; for than his content lies in another kind, it is something else must quiet him▪ and not that: So it is with a mortified and an unmortified Christian, nothing contents the one but the breast of the world; nothing less than that contents the other: When the soul of a Christian is once weaned and taken off from the follies and vanities of this life, that he begins to savour and set his mind upon the things that concern a better life, he shall feel his disposition alo●● within him, and shall find a more sensible content in enjoying his God, than any worldling upon earth either doth or can find in enjoying his goods▪ as David affirms, Psa. 4. 8. Dedisti ●●titiam, etc. Thou hast put more gladness in my heart, than in the time that their corn and wine and oil increased: The meaning is, he took more delight and more content in the Law and favour of God, in the worship and service of God, in conversing and walking with God; more, (I say) by far, than the men of this world could take in their joyfullest times of all, when their corn and wine and oil increased. And this is the medulla the pith and marrow of that Christian contentation, which is begun upon earth, and never ends in heaven. This is such a happiness that none can attain unto, but only they that are Cribrati Christiani (as Tertullian terms them) sifted Christians, they that have been winnowed and fanned, and sifted (as it were) by God's afflictions, by the devil's temptations, and by the world's unkindnesses; they that have been tossed and tumbled and beaten in the world, and have found by their own experience, that there is no content to be had in any estate but only from God, and that there is no estate but God may be had in, if a man will himself; these are they that have learned (with S. Paul) in whatsoever state they are, therewith to be content. And so I come more nearly to the first principal part of my Text, wherein are three remarkable points to be observed. 1 Sngularitas personae, the singularity and propriety of the person noted in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have learned. 2 Specificatio temporis, the specification or intimation of the time when he learned it, noted in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he doth not say I will learn tobe content, but I have learned; I have done it already, 3. Specialitas re●, the specialty or excellency of the thing itself which S. Paul had learned and attained, and that was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe-sufficient and what that meaneth you shall hear by and by. 1. Singularitas personae, I have learned. Some may happily conceit that S. Paul speaks but this of his own particular, that he for his part had learned to be Content, not that it is the common condition of every private Christian to be thus qualified, thus contented: Answ. It is true, as S. Paul was an Apostle (and you know he was a great Apostle, Apostolus per Antonomasian called by the name of The Apostle in all our quotations of him) I say, as he was an Apostle he had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his peculiar gifts and graces proper to himself, not attaineable nor imitable by us: but that he speaks here, he speaks it as a Christian, as a Convert, as a contented man, and that a grace that's common to every true believer. The Scripture speaks of a Common faith, Tit. 1. 4. because it is common to all the faithful; and so likewise of a Common salvation, jude 3. because it is common to all that shall be saved; which yet every Christian must labour to make proper to himself: so may this be called a common contentment, because it is such as every common Christian must apply to himself, and is bound in conscience to learn and practise for his own particular, for the comfort and discharge of his own soul in the sight of God. It is worth your observation that of David, Psal. 40. 6. where he saith of himself, In the volume of thy book it is written of me, that I should do thy will; O my God I am content to do it: now let a man read over the whole volume of God's book, he shall not find that 'tis written of David, that he by name should do the will of God more than another man. Why then doth David affirm this of himself? I'll tell you what I think the reason may be: David found in the volume of God's book that it was thus written of men of his rank and quality of Kings, Prophets, etc. that they should have a special care to do the will of God, and to be exemplary in their lives to others, and this doth David appropriate and apply to himself in particular as if it had been thus written of him and none else but him. In like manner, when you read in the volume of this book that it is thus written of S. Paul, that he had learned to be Content, you must know that it is your case as well as his, and that you for your parts have as good cause, and as great reason (as ever David had) to apply this writing to your selves, and say for your own particular It is written of me, that I should be content, O my God I am content to be so. It was good counsel that Eliphaz gave to job 5. 27. Hear this, and know it for thy good, (so we translate it) but in Hebrew it is (dang-lecha) know it for thyself. It is not enough for a man to know this in general, that such a thing must be, that every man must be content with his estate, because God will have it so; but a man must apply this knowledge to himself in particular, and labour to work himself to such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an inward tranquillity and contentedness of mind, that nothing that God sends may come amiss to him. As S. Austin said of Alms, Qui vult ordinatè eleemosynas dare, deb et a seipso incipere; He that will give Alms in a right and orderly manner must begin with himself. How is that? Mendicat a te anima tua, esurit justitian, etc. Thy own soul lies begging of thee, it hungers after righteousness, it thirsts after grace, its naked and wounded for want of spiritual clothing and comfort; first begin with thy own soul, cherish that, comfort that, save and succour that, show mercy first to thyself, then shalt thou the better know and understand how to show mercy and pity to the bodies and souls of others. In like manner, He that would go the right way to true Contentment, must begin with himself, first study his own peace, subdue his own passions, quiet his own mind, and content his own soul; and when he hath done so, he may then happily make his own plaster serve another sores, and comfort others with the same consolation wherewith himself hath formerly been comforted and contented: but that can he never do, till he be able to say of himself, what S. Paul doth in my text: How ever others be affected, I (for my part) have learned to be content. So much for the first particular, which is singularitas personae, the propriety of the person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have learned, etc. the next is, 2 Specificatio temporis, He doth not say, I will learn, but I have learned to be content. This is one of those praecognita (as we call them) that must be known and learned aforehand, against the time that God will give occasion to make use of them. As the Prophet Esay exhorts, Esay 42. 23. Harken to this, and hear it for the time to come▪ though it may be for the time present all things are so well with you, that you have no need, no use of this doctrine, yet the time may come (God knows how soone) that you may be glad and thank God that ever you heard it; do not therefore hear it for the present only (as most men do Sermons) but hear it for afterward, and lay it up for the time to come. For as Tully said of Poetry that it was a profession for all times, prosperity and adversity▪ for all ages, youth and old age; for all places, at home and abroad: so is this a lesson for all times, all ages, and all places▪ and happy are they that have learned it aforehand, that they may not be to seek when they shall stand most in need of it, but have a salve in readiness for every sore. Was not that a sad and a lamentable distress, that the people of Israel were driven to, 1 Sam. 13. 22. That in the day of battle there was neither sword nor spear found in the hand of any of the people, save only in the hand of Saul and jonathan: how did those unarmed people (inermes in armis) tremble and quake to meet their enemies in the faces. Even such is the case of an unprepared Christian, when trouble comes upon him like an armed man, suddenly and unresistably, what miserable plunges must he needs be driven to, that hath not learned aforehand to be content with any fortunes, and to repose and roll himself upon his God in the worst events. When the world is full of fears, and dangers, and calamities are ready to break in upon a people, what a taking are they in that have not learned to be content; as David saith of those in a storm at sea, Psal. 107. 27. They are even at their wit's end, ready to run mad, and go beside themselves with astonishment and anguisb of spirit: whereas they that have learned Saint Paul's lesson in my text, can say to their souls as David did to his, Psal. 116. Return unto thy rest, O my soul: they can readily turn themselves to God, who is Centrum qu●etativum (as the Schoolmen speak) and there find rest unto their souls (like Noah in his Ark) when a world of others are overwhelmed with a flood of sorrow. Beloved, we are not worthy to know for what we are reserved, nor how God will please to deal with us; let our care be therefore (like Mariners at Sea) in a calm to provide for a storm, in health provide for sickness, and in peace prepare for trouble: that if any unexpected trouble should arise, we may be able (with God's mercy) to overcome it, and to wade contentedly and quietly through it; labour aforehand to ballast our souls with grace that we may hold out steadyly, unmovably in this troublesome world. You know, that which must keep a ship stiff and steady on the sea, must not be levers and shores without it but weight and ballast within it: so that, that must keep a man's mind and conscience steady and upright, that it do not vacillare stagger and reel to and fro like a drunken man (as David speaks) it is not wealth and means without a man, but grace and godliness and contentment within him; A man shall never be quiet in his mind, never settled in his conscience, but always tossed and turmoiled with doubts and cares and fears, till he hath learned this lesson of the blessed Apostle, In whatsoever state he is, therewith to be content. 3. Specialit as rei, the excellency of the thing itself, expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe-sufficient, if we take the word in a strict and proper sense, none can properly and rightly be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ selfe-sufficient but only God. As our Saviour told the young man in the Gospel, Mark 10. 18. when he called him Good Master: why callest thou me good (saith Christ) there is none good but God: the meaning is, none that hath his goodness in se, & a se in himself and from himself, but only God; all the goodness that men have, comes down from God as light doth from the Sun, or water from the Spring (though Christ were God too) and therefore good, but that was more than the young man knew:) so there is none truly selfe-sufficient but God only that hath this sufficiency, this fullness of content in, and from himself without being beholding to any treasure: man of himself hath no sufficiency, neither sufficient means to maintain him, nor sufficient strength to defend him, nor sufficient grace to save him, but all our sufficiency is from God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient for these things? is as true in other cases, as in the case of 〈◊〉 Ministry: man of himself without God is not sufficient 〈◊〉 any thing; as the Moon is but a dark body, if the Sun doth not look upon it, so is a man but a dead creature if God do not work in him, there is no light nor life in him. Yet such is the goodness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good pleasure of his will (as the Apostle calls it) that when a man can so far deny himself, so far master and prevail with himself, as to suffice and content himself with that dimensum, that portion which God hath allotted and assigned him, be it more or less, to esteem it enough and sufficient for him; such a one doth God account a man like himself, a man after his own heart, a man that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe-sufficient. And here I may take up Moses wish, and say, I would to God that all the Lords people were thus affected, and thus minded: Are your minds set upon righteousness, O ye sons of men? (saith David in the Psalm.) No: we may answer, and experience showeth that men's minds are set upon covetousness, they are set upon the world, they are set clean cross and contrary to the rule and direction of Almighty God. For thus the case stands, where God would have men to be covetous, there they are content; and contrarily where God would have men to be content▪ there they are extremely covetous. In some things God would have men to be covetous, 1 Cor. 12. ult. Covet earnestly the best things: the things of this life are the worst things in God's account, howsoever we esteem them; those are the best things which belong and bring a man to a better life; and of these God would have us be as covetous as we can be for our lives. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word, be earnestly, eagarly covetous; never think you have faith enough, never think you have grace enough, never think ye have wisdom and patience and godliness enough; but still labour, still hunger after more; Herein exerce avaritiam tu●n (as Saint Austin speaketh) if thou hast any covetousness in thee, exercise it this way, set it a work about those things, for here a sufficit is deadly, (as the same Father hath it.) See now our crossness and perverseness to God, where we should be covetous, here we are too well contented, if we have never so little grace, never so little faith▪ never so little religion, etc. we are ready to say with Esau, we have enough to serve our own turns, we neither covet nor desire any more like that Monk in Saint Bernard, that set down this for his resolution, nec pejor fieri volo, nec melior cupio, I will be no worse, neither do I desire to be better; and so they stand at a stay like dwarves, and never seek to increase their talon. Just of Gallioes' temper, Act. 18. 17. Nihil eorum Gallioni curae, Gallio cared for none of those things; nor do we care for any of these things; where we should be careful, we are careless, and too well contented, where we should be covetous. Thus we cross God on the one side, by being content where we should be covetous. See now how we cross him on the otherside, by being covetous where we should be contented. As first in the matter of sin: A man that hath been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of pleasure, more than a lover of God, and hath followed the lusts, devices and desires of his own heart a long time together, God would have such a one to leave while he is well, to repent himself, and content himself with what is done and passed, and to sin no more, lest a worse thing than he is aware of, fall upon him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. (saith the Apostle) 1 Pet. 4. 3. Let the time passed of life suffice us, to have walked in lasciviousness, lusts, excess of wine, revel, banquet, and abominable Idolatries: mark the word, let it suffice, or let it content you to have spent so much of your life in this ungodly and unprofitable manner: as if he should have said: ye have done enough, you have had pleasure and sin enough, leave while ye are well, be content now to break off that course, and begin a new one. A man would think ruch meek, much moving counsel must needs take good effect: yet 'tis strange to see how unreasonable, how unsatiable men are in this kind, they can set no bounds to their appetites, no stint nor measure to their sins: they can never tell when they have sinned enough, never tell when they have drunk enough, never tell when they have angered God enough; but as the Apostle saith, Ephes. 4. 19 They commit uncleanness even with greediness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the original word) with covetousness: no griping worldling is more greedy and covetous of money, than a wicked man is greedy and covetous of sin, that he can never see when he hath enough of it; but still goes on to add sin unto sin, drunkenness to thirst, & as a covetous man treasures up wealth, so doth a wicked man treasure up wrath for himself against the day of wrath▪ Rom. 2. 5. Crastinum peccatum hodiè dilinquunt (as Greg. Nissen said of the richman in the Gospel) They sin to day for to morrow. They study and devise and plot their sin aforehand, as if our Saviour's saying were not so, Mat. 6. ult. Sufficient for the day is the evil thereof. Alas beloved, the best day that a man spends, or that day that a man spends best, he commits evils and sins enough to repent of that day (I'll warrant him) he shall need no more to trouble him; yea, and happy too if he can make even with God at night. He shall not need to be so covetous so greedy of sin, he shall one day have enough of it; perhaps ere he be aware, he shall one day find what it is for a man to sin in suo aeterno, when he comes to rue for his sins, in Dei aeterno. He that would sin everlastingly, if he might live everlastingly, it is just with God that he should suffer everlastingly: Thus will God cross sinful men, as bad as ever they crossed him, and teach them to be covetous where they should be contented. Thus likewise do men deal with God for the things of this life; God is all for contentedness, and we are all for covetousness. God saith, If you have but food and raiment (though ye have little or nothing else) yet be content with it. 1 Tim. 6. for why? it is more than we deserve, more than we are worthy of, more than God owes us, if he allow us but that. Yea, if we have but our daily bread (as our Saviour terms it) if God should so restrain us in our diet, and cut us short in our provision, as to allow us no more but bare bread, we have reason to be content with it, for we have that we prayed for; if God afford us more, we are bound to be the more thankful, considering (with jacob) that we are less than the least of all God's mercies: there is not the least of God's mercies but it is too great and too good for us. And yet 'tis strange to see how few there be, that think ill of themselves, and well of their estates; I mean, that are well contented with God's allowance; but rather with the Prophet's wife, 2 Reg. 4. 6. who desired one vessel more when all was full before. Nay some are so unreasonable and unsatiable, that as the Prophet saith, they enlarge their desire as hell: some man's mind is like hell itself, which though it swallow up a world of souls, yet 'tis never satisfied, but still gapeth for more: that is the reason such a one can never be contented, because though he may have a house full of money, he can never have a heart full of money, for why? He hath a hell in his heart, that never can be filled with means nor moneys. Why hath Satan filled thy heart (saith Peter to Ananias, when he lied to the holy Ghost to save his money, Act. 5. 3. There is the hell in the heart, that man's heart which is filled with the devil, filled with covetousness and ungodliness must needs have a hellish heart; yea his heart is a hell itself, the very habitation and house of devils, and woe be to that sin that brings a hell into a man's heart in this world, and brings a man's heart and soul into hell in the world to come. Thus you see what comes of being covetous where God would have men to be contented. Learn therefore from henceforth to set bounds to thy appetite to moderate your cares for the things of this life, and to frame your desires to God's appointment, and that is the way to be content. I have not yet done with this point, for as I searched more narrowly into the original word, I found that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that self goes before sufficient: which put me in mind of another consideration, and that is this, namely: That a man must be himself ere he can be sufficient▪ I mean, a man can never attain to any true, real sufficiency or contentment of mind, till first he be himself. Every man is not himself; not only fools and mad men and drunkards are not themselves (as we say) not their own men; but every unconverted, unhumbled, unwakened sinner. As it is said of the Prodigal son, Luke 15. 17. that when he was converted, Then he came to himself; which implies that before that time when he lived in riot, and excess, and in that wasteful way of wickedness, when he was glad to feed upon those siliquae daemoniorum those husks of Devils which the text speaks of: all that while he was not himself, he never began to come to himself, till he began to come to his father: so to speak properly, a man never comes to himself, till he come home to God by true repentance, he is never his own man, till he be the Lords. Three things there be that make a man not himself, and consequently make him unsufficient and uncapable of true contentment. 1 Nabals drunkenness. 2 Nebuchadnezzars' madness. 3 Satan's villainage. That's the reason that the Scripture compares unregenerate men to drunkards, and mad men, and slaves, who of all others are truly said to be not themselves. S. Paul saith, 2 Tim. 2. 25. that a Minister that hath to do with refractory sinners, must wait if at any time God will give them repentance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may awake out of their drunken sleep and become sober (so the word signifies:) implying that as long as we muzzle ourselves in our ignorance, and go on securely in our sins, not grieving for them, not striving against them, not making conscience to reform them, all that while we are like drunken sots void of understanding, we are not ourselves. As there is a wet drunkenness, too common in these days, God forgive the world that sin; so there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of dry drunkenness (as the Prophet saith in another sense, Esay 51. 21. Thou art drunk, but not with wine.) Every sin that a man is bewitched unto, doth for the time so infatuate and besot him, that he is not himself, hath not power over himself, to refrain or repent of it, till God awake a man out of this same drunken sleep, and give him wisdom to see into his sins, and grace to forsake them; Then, and not till then doth he come to himself. Now as some are not themselves through drunkenness; so others are not themselves through madness. The heart of man (saith Solomon, Eccles. 9 3.) is full of evil and madness is in his heart while he lives. Now mad men are of two sorts. 1. Some be furentes furious or raging mad: like those Pharisees, Luke 6. 11. that were filled with madness at the sight of the miracles which Christ wrought; or like those that stoned Stephen, Act. 7. 54. They gnashed upon him with their teeth▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (is the word) they grated and ground their teeth at him, as if they had been cutting with a saw (for so the word signifies) they were so mad and devilish, that they could have found in their hearts to have sawed him & torn him with their teeth. Such mad men as these, let them be never so little stirred, or provoked, or crossed either by God or man, how bitterly do they curse & swear, and rage and damn themselves to the pit of hell, that it would make a man's heart ache, and his soul tremble to hear and see it, for fear lest God should take them at their words, Cursed be their anger for it is fierce, and their rage, for it is cruel, Gen. 49. 7. 2. Others are Amentes, foolishmad, I have said of laughter, thou art madness, (faith Solomon) is it not a mad thing for a man to laugh when he should weep, to sing and shout when he should sob and sigh, to make himself merry with that which makes God and his Angels sorry? Though we account this cheerfulness, the holy Ghost accounts it madness, Lachrimanum causas tripudiantes peragunt, & ridentes mortis negotium exequuntur, (saith a Father) They that make a sport of sin, do but dance a Galliard about the brink of hell▪ and if that be not the madness of folly, judge ye. Too many such mad men there are in th● world of both these sorts and kinds, I pray God of his mercy convert them, and bring them into a better mind, that they may▪ see and bewail their own▪ miserable estate through sin before God, and so may come to themselves, for yet they are not themselves, and consequently can never attain to any true contentment. Add hereunto, those that are the servants and slaves, the drudges and vassals of sin and Satan. You know a servant is totius alterius, is not his own man, is not a man of himself: Even so, and more than so, is he that is a servant of sin. My brethren (saith S. james) he not many masters, jam. 3. 1. every man naturally hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many masters, in himself, every temptation, every sin, every lust, is a wicked man's master; pride comes and that masters him, then comes anger and that masters him; then comes covetousness, or worldliness, or filthy uncleanness, all these get the mastery of him, and keep them in subjection that he is not himself. O quam multos dominos habet qui unum not habet, Oh how many masters and Lords hath that man, that hath not thee O God, for his Lord and master! the very devil himself is his master, yea more than that, he is his God: therefore he is called the god of this world, 2 Cor. 4. 4. And why the god of this world? me thinks that should be too high, too happy, too honourable a title for so base a fiend: doubtless the reason is this: because as God at the beginning, did but speak the Word and it was done, Gen. 1. so if the devil doth but speak the word (as it were) but give the least hint of any sin, that he would have committed and done, presently they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek opportunity to bring it to pass: at such a beck are wicked men to the mortal enemy of their souls. Can any man say, or doth any man think that these men are themselves, or that they can enjoy true contentment? Alas no▪ for their case is just as the Israelites was in Egypt, who when they had wrought hard in the brick-killns all day were well whipped and beaten for their labours at night: or as Samson among the Philistines, who after he had laboured and ground like a horse in the mill all day, was put into the prison house at night▪ And what content could either of these take in their work or in their wages? Thus will Satan serve them that serve him; after they have wrought hard in the works of darkness the whole day of their lives, when the night of death comes (without great mercy on God's part, and great repentance on their own part) they shall be sure to be cast into the prison of hell, and there whipped and tormented everlastingly for their pains. And if there be any content in such work, or in such wages, judge ye. By this you perceive there is more belongs to selfe-sufficiency, than perhaps you are aware of; there may be self-love, self-will, or self-pleasing, or self-conceit, where there is no true grace nor fear of God: but there will be no self-sufficiency, no solid contentment, till a man be delivered from Nabals' drunkenness, from Nebuchadnezzars' madness, and from Satan's villinage, and so be truly converted, and come to himself; for there must be a conversion, before there can be any contentation, never look to be contented, till first thou be converted, and come home to God, and to thyself; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self, before sufficient. Hence than I observe four corollaries or singular circumstances touching the nature and quality of this self-sufficiency; that it is, 1. Res seria, a serious thing; as Seneca said of true joy, (mihi creds, res severa est verum gaudium) so may I say of true contentment, it is not a light and frothy, but a grave and weighty thing; he that would be truly contented, must sit down and consider seriously with himself, in what terms he stands with God: for such as a man's conscience is to God-ward, such is his contentment to himselfe-ward. There is no peace to the wicked, saith my God, Esay 57 21. a wicked man can have no comfort nor content, Why? For he is like the troubled sea whose waters cast up mire and dirt (saith the Prophet in the same place;) and why like the troubleth sea, and not like the troubled air for the same wind troubles both? The reason is because when the air is troubled, if the wind do but cease, it is presently calmed; so is the heart of a godly man, when his troubles are over, his heart is presently at rest; but a wicked man's heart is like the sea; which when the winds are laid, and there is no outward thing to trouble it, it still works and foams, and troubles itself with its own motion; so though a wicked man have nothing outwardly to trouble him, yet his own unquiet heart troubles itself, and will not suffer him to be at peace. Take this for a Maxim, that a wicked man can never be a contented man. Try thyself therefore whether thou be filius pacis a son of peace, or filius irae a child of wrath; look well into thyself to see how the case stands betwixt thy soul and thy God: if upon inquiry thou findest that God and thee are friends then go thy way (as Solomon saith Eccles. 9 7.) Eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works: if otherwise thou be one that livest at variance with God, then change thy note and say, Droop O my soul, hang down thy head and heart, be in bitterness of spirit: Inhaere poenitentiae usque ad finem vitae (Amb.) repent and mourn to the very death, never suffer one cheerful thought in thy heart, one cheerful look in thy face, one cheerful word in thy mouth, till thou hast reconciled thyself to God, and make thy peace with heaven; never seek to give thyself content, till first thou hast given thy God content, for all the sins wherewith thou hast grieved and discontented him. Let no man therefore be mistaken in the matter of contentment, to think that it is a wanton and a lascivious thing; he that truly learns it shall find that it is Res seria, a weighty and a serious thing. 2. It is Res sacra, a holy thing, therefore the Apostle, 1 Tim. 6. 6. joins Godliness and contentment together; to show that none can be a contented man, but he that is a godly man. A stranger (saith Solomon) doth not intermeddle with this joy, Prov. 14. 10. he that is a stranger to God, and a stranger to godliness, hath nothing to do with true contentedness. In which respect the Apostle saith, that God giveth to the godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things richly to enjoy, 1 Tim. 6. 17. It is one thing to use a thing, another to enjoy it; a wicked man may use the creatures, and the ordinances and bessings of God, but he cannot be said to enjoy them; for that imports a sweet and sanctified use of them, which is the gift of God only to them that are godly: and it is certain, no man in the world takes so much content in his meats and drinks, and lawful recreations, as a godly man doth, for he enjoys God in all these. Contrarily, The joy of the wicked (saith Solomon elsewhere) hath a snare in it; (ay) a secret guiltiness of sin that strangles all their mirth, so that even in laughter their hearts are heavy. It follows then, that as that was the best wine that was of Christ's making, john 2. when he turned the water into wine; so that is the best content that is of Gods making, when he turns our carnal joy into a spiritual joy, and mingleth heavenly content with earthly. Let no man therefore have a misopinion of contentment, as if it were a sensual or carnal thing, for he that truly understands it, shall find that it is Res sacra, a sacred and holy thing. 3. It is Res pretiosa, a precious thing, not only as 'tis said, 1 Sam. 3. 1. That the word of God was precious in those days, that is, rare, unusual, and seldom heard of: for so is contentment too, it is a rare thing to find a contented man; but it is Rarum and Charum too, not only precious for the rarity and strangeness of it, but for the worth and excellency of it. as the blood of Christ is called precious blood, for the worth and excellency of it, above all other blood, for one drop of it was able to redeemen a world in this sense is true content a precious thing; it's indeed the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only heaven upon earth that this world affords, without which a man is even dead while he liveth and many times through grief and discontent, is even ready (as job speaks) to choose strangling and death, rather than life, job. 7. 15. Let a man's house be never so well situated, never so well furnished, and fairly built, if he have no content in it, it is but (as the City of refuge was said to be) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prison without fetters, though it be not a place of durance, 'tis a place of bondage to him. Let a man's wife be never so virtuous, if he have no content in her, she is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like a snake in his bosom, a continual heartsore and vexation to him; though a man have many children and means enough to leave them, if he have no content in them, they will be to him (as Jacoh said of Simeon and Levi) a means to bring down his hoary head with grief and sorrow to the grave. Let a man's table be never so richly decked, (as David speaks) if he have no content in it; it is but with him, as it was with the Israelites, when God gave them Quails to eat, but sent cleanness withal into their souls. All your Cupboards of plate without contentment, are but (as Moab was said to be Olla lotionis) no better than washpots, or as the prophet expresseth it, They are vessels wherein there is no pleasure. In a word, there is no earthly blessing within door or without, that is of any price, or worth, or value, to a man, except it have contentment joined with it. Therefore judge ye, whether it be not Res pretiosa, a rare and precious thing. If thou separate the precious from the vile, thou shalt be as my mouth (saith God, jer. 15. 19) there is a vile, a base contentment that consists in sensuality and beastly lusts, when men like Swine lie and wallow in the mire of their own sins; but there's another contentment, when a man like Enoch can walk with his God; and enjoy the comfort of a good conscience to himself; and this is that which I term precious. 4. Lastly, 'tis Res petenda, a thing to be prayed for. For this shall every one that is godly, make his prayer unto thee, (saith David Psal. 32. 6.) for other things the prayers of the godly differ, and very exceeding much; one prays for faith, another for patience, another for wisdom, etc. according as every one knows the state of his own soul, & the necessities of his own life: but this is such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such a universal good thing that every one that is godly will be sure to pray for, though they differ in other things; in this they all agree, all their prayers jump and meet in this centre; there is not a godly man upon earth, but he doth heartily desire of God, that if God will not give him means to live richly, nor health to live sound, yet that he would give him grace to live contentedly. Super hoc, for this shall every one that is godly make his prayers unto thee. It is indeed a grace that comes immediately from God, as the Apostle implieth in the next verse to my text; having said here; he had learned to be content; he useth another expression there▪ and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am Divinely taught, or I am taught of God to be content: it is not man's teaching then, but Gods teaching, his inward effectual working that must learn a man the Art of contentation. Non lectio sed unctio (as S. Bernard speaks) 'tis not all the reading in the world that can bring a man to it, but 'tis that same Anointing (which the Scripture speaks of, 1 john 2. 27.) that must supple and soften a man's heart, and make him pliable to any condition. A man must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inwardly taught and wrought of God, before he can come to the true understanding and application of it to himself. It is true, that all other blessings besides this, do come from God, but not so immediately as this grace doth: if a man want money, friends may supply him; if he want counsel, the Lawyers may help him; if he stand in need of physic, there be those that can do him ease; but if he want a heart to sieve comfortably, and grace to live contentedly, it is God alone that can furnish him therewith. Hes is the God of all Grace (as S. Peter calls him, 1 Pet. 5.) he hath the treasury, the monopoly of it in his own hands: want you wisdom? want you faith? want you contentment? etc. to him you must repair: It is He that giveth his beloved sleep (as David speaketh▪) He that would sleep quietly, and awake contentedly, must be a suitor to God; Contentment will not come alone, 'tis Res petenda, a thing to be prayed for, and happy are we, that we may have it for praying. And here I cannot but commend unto you the prayer of Agur for this very thing, Prov. 30. 8. that holy man knew that if the world afforded any perfect contentment, it was in a middle estate, equally distant from penury and from excess: he knew it was a hard matter for a man that is either very poor or very rich, to live contentedly: therefore he desired of God to give him neither poverty nor riches, but to feed him with food convenient for him. That God would grant him such an indifferent, such a middling estate, that he might neither be so poor as to be despised, nor so rich as to be envied, but only so happy as to be contented: this was the sum and substance of his prayer. Give me leave, I beseech you, to make a little digression upon it; I hope it shall be no transgression, neither to your patience, nor to my purpose, because it is so agreeable and suitable to my text. There you may see the two extremes of this virtue; poverty on the one side, and riches on the other, (like the two thiefs in the Gospel) and contentment (like our Saviour Christ) in the midst between them both. The first extreme, or enemy to contentment, is Poverty, though it please God to lay poverty upon some men (I suppose) for their souls good; that by being poor in purse they may learn to be poor in spirit, that so being wretched one way, they may come to be blessed another way: for blessed are the poor in spirit, Mat. 5. Yet you would not think how hard a thing it is for a man that lives very poorly, to live very contentedly. But I will give you my reasons for it, and they are four. 1. Propter inediam, for the famine and hunger that poor people ●ndure in these times of dearth & scarcity, which rich ones neither feel nor fear. As it was with joseph, Gen. 37. 25. His brethren sat down to eat and, drink, & be merry, while poor joseph lay pining and starving in the pit: and to that the Prophet Amos alludes, blaming those that lived at ease in Zion, and were not sorry for the afflictions of Joseph; super contrituram josephi, some render it for the threshing and s●ayling of joseph. How many poor josephes' are there in this kingdom, that are fain to thresh and slaile; to work and toil from morn to night, and all they can do, all they can earn, will hardly buy bread for their poor wives and children. In all the Lamentations of jeremy there's nothing more lamentable than this, Lam. 4. 4. Parvuli panem petunt, etc. The little children cried and died for bread, and there was not one that could break it to them. Blessed be the Lord, it is not so in this City, your plenty, your bounty, your mercy hath provided better for poor children than so; and I doubt not but the promise, the grace, the glory of God will reward and crown you for it; but let me tell you (beloved) in the country abroad, where no such provisions are, you would bless yourselves to hear and see and know, how hardly the poor do far, how wretchedly, how miserably they live▪ having no more, but as they say of prisoners pittances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it will neither keep them alive nor suffer them to dye; so much as by the mercy of God will hold life and soul together, and that is all. And if it be an easy matter for such to be contented, judge ye: When a man's wife shall cry, his children cry, his cattle (if he be worth any) shall cry and low and bleat for want of food, and a man hath it not to give them; Oh my brethren, this cuts, this wounds, this peirceth to the very heart and soul. No marvel then that Agur prayed to God, He might not come to poverty, Propter inediam, for the hunger that the poor do suffer. 2. Propter injuriam, for the injuries and wrongs that poor people suffer from rich oppressors, & are not able to right themselves. The Prophet David saith, Psal. 10. 9 They ravish the poor when they get him into their nets. What are the Nets of rich men? but their bonds, their debts, their mortgages; as Saint Chrysostom saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, You bring us into writings that are stronger than any iron chains. These be the nets of rich oppressors, their writings and obligations: Now when they get a poor man into these nets, how do they use them? David saith, they do not only rob them, but Ravish them: You know Ravishing is a dishonesty joined with violence and cruelty: so the meaning is, when they get a poor man into their debts and dangers, that he is hampered and entangled in their nets, they use him dishonestly, and they use him cruelly too; there is▪ neither equity nor mercy to be had at their hands. Elsewhere David terms them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men-eaters, Christians in name, but Cannibals indeed, Psal. 14. 14. They eat up my people, as they eat bread▪ they do not only nip them and bite them by their usury (as you know usury in English, is biting in Hebrew, so the word mesheck signifieth) I say, they do not only bite them by their usury, but they devour and eat them up by their extortion: They eat up my people as bread, (i) they make no more conscience to undo a poor man, than they make conscience to eat a meal's meat when they are hungry. Believe it, these men are no better than murderers in God's account; for a poor man's substance is termed his life in Scripture: in the Gospel it is said, Mark 12. ult. that the poor widow cast into the treasury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Her whole life, (ay) her whole substance. So Luke 8. 43. it is said of the woman that had an issue of blood 12. years, that she spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Her whole life, meaning her whole living, upon the Physicians: They then that take away a poor man's substance, do in effect, and in God's account take away his very life, and so are murderers. For a poor man in his house is like a snail in his shell, crush that, and you kill him. In another place it is said, They grind the faces of the poor: that is, they use them as cruelly and unmercifully, as if they should take a poor man's face and grind it on a grindstone. Now if this be not an enemy to a poor men's content, judge ye: therefore Propter injuriam, for the wrongs that poor people suffer, and cannot right themselves; Lord (saith Agur) let me not come to poverty. 3. Propter infamiam, for the reproach, the scorn and contempt that is incident to man of poor estate; let a poor man be never so honest, never so modest, never so virtuous, yet the world regards neither his virtues nor him, but doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look over him, or disdainfully upon him, as the Pharisee did upon the Publican, Luke 18. when in contempt he called him Iste publicanus, this Publican, this base inferior fellow, who was a better man to God-ward than himself. Saint james knew the guise of the world and observed it. Chap. 2. 2. that if there come one into your houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a gold ring, and gorgeous apparel, such a one is accepted and entertained with all respect; but let there come in a poor man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vile raiment, or in a poor habit, he is despised and bid stand behind the door. Look into Luke 15. 30. you shall see a true image of the rich churls of these times: when the poor Prodigals wings were clipped, his means was wasted that he was glad to seek relief in his father's house, though his good father kindly embraced and entertained him: (as God doth all repenting sinners) yet his elder brother would not own him, but called him in disdain, This thy son: not this my brother, but this thy son, as if he had been nothing of kin to him, because he was grown into poverty, and driven by necessity to make bold with his friends: had he come home richly attired or bravely attended, or sufficiently moneyed; then no doubt) he should have been his brother, as welcome to him as to his father; but because he was beggarly, bare and poor, he was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this thy son. O nimis inimica amicitia, (saith a father) Oh the too friendless friendship of this world, that want of means should cause want of love, that a man should be valued, not according to that which he hath, but according to that which he hath not. I beseech you take it into your consideration, whether it be not a hard matter for a man to be well contented, that shall, see himself despised and undervalved: and then judge whether a man hath not reason to pray as Agur did, Lord let me not come to poverty▪ propter infamiam, for the contempt and scorn that poor men are subject to. 4 Lastly, propter imbecillitatem, for the frailty and weakness of our corrupted nature, which is such that if our meanus begin to fail us, our faith in God is ready to faint and fail us too. Though God would have us live by faith, Heb. 10. 38. yet alas we count that but a poor kind of living; and as long as we can either live by our means, or live by our friends, or live by our wits, or live by our shifts, as long as we can live any way, we will hardly be brought to live that way, to live by our faith in jesus Christ. It fares with us for the most part as it did with Hagar, Gen. 21. 15. as long as her bread and her bottle held out, so long she was reasonably well content▪ we hear no complaint, no moan that she made; but as soon as ever these were wasted and spent and done, presently she falls a crying out, she was undone, she and her child must die, there was no more hope. Thus it fares with us▪ as long as our means and moneys hold, we can be indifferently well content▪ God Almighty seldom hears of us, but if these be exhausted and gone, we are presently out of heart, we think there is no way but one with us: we and our children must perish, there is no other hope: unless God open our eyes, as he did the eyes of Hagar, to see the fountain of his goodness that is ever at hand to supply the poors necessities; and when we are quieted. Beloved, it is an easy matter for a man to pray for his daily bread, when he hath it in his cupboard; but when our own provisions fail us, then to rely and rest upon the provisions of God, that is the trial of a Christians faith. It is an easy matter to swim in a warm bath, every weakling, every impotent body can do that; but he that can hold up his head in a dangerous sea, when every wave is ready to absorpe and swallow him up, that is the trial of a man's strength and life: so it is an easy matter to be content in a plentiful estate, where there's no want, no lack of any thing, but for a man to be cast as it were into a sea of troubles, where so many wants like so many waves, come daily beating and breaking in upon him; then to hold up his head with content and confidence in God, there's the touchstone of an undissembled faith indeed. You that never yet felt any want, little do you know what plunges poor men are driven to in the time of need; therefore since God in mercy doth not make you to know their miseries by experience, I would have you to know it by fellow-feeling; that you may learn of Agur to desire of God not to bring you to poverty, propter imbecillitatem, for the weakness of humane nature, that can hardly hold out in the want of earthly means. Thus you have heard the inconveniences of poverty, which is one extreme of this virtue; hear now in few words the inconvenience of Riches, which is the other extreme; both enemies to a man's contentment. [Give me neither poverty nor riches.] By Riches, doubtless Agur means such Riches as our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mammon of unrighteousness, Luke 16. 9 Riches ill gotten, by unjust, unrighteous means: for otherwise Solomon tells us, Prov▪ 10. 22. That the blessing of the Lord maketh rich, and he addeth no sorrow with it: intimating▪ that they which grow rich, and not by God's blessing, but by such means as God hath accursed; the Lord doth add such a deal of sorrow and care and vexation with it▪ that they were as good or better be without it. Such riches they were that Abraham rejected at the King of Sodoms' hand, Gen. 14. 23. when he offered him goods and spoils enough to have enriched him and all his household; no (saith Abraham) I will not take so much as a ●hred or a shooe-latchet, because it shall never be said, the King of Sodom hath made me rich: men shall never say, that Abraham was made rich not by God's blessing, but by the King of Sodomes' means: God shall make Abraham rich, or I am content still to be poor. It is reported of Nevessan (a better Lawyer, than honest man) that he should say; He that would not venture his body, shall never be valiant, nor he that will not venture his soul, be rich, Let them that make no reckoning of their souls, venture them at their peril; but let all that desire contentment here, or heaven hereafter, make their prayers to God as Agur did, From such kind of riches, good Lord deliver us. And great reasons may be given for it; 1 Quia onerant, because such kind of riches load and clog the soul, Heb. 2. 6. Woe be to him that increaseth that which is not his, and to him that ladeth himself with thick clay: How long? Mark what a base term God gives the wealth of this world, he calls it densum lutum, thick clay; because it bemires and clogs us too: He that increaseth that which is not his, but hooks it out of other men by evil means, he must needs be bemired, must needs have a foul conscience▪ an unclean heart to God ward: and he that ladeth himself with thick clay, must needs be clogs in his mind, must needs go heavily and slowly on to heaven, if ever he come there with such a lading: And mark how the Prophet adds, Vsque quo? How long? and there makes a stop: to show the indefatigableness of covetous men, though they have enough to load them, they can never have enough to tire them▪ though he load his house, his bags, his wits, his memory, and his conscience, yet is he never weary with all his lading, but still desires to take in more. As a ship may be over laden with gold and silver even unto sinking, and yet have compass and sides enough to hold ten times more; so a covetous man, though he hath enough to sink him, he never hath enough to satisfy him. As a dog may have his stomach crammed, usque ad vomitum▪ till he cast it up again, and yet his appetite is still unsatisfied, for he presently returns to his vomit again: so a covetous miser, though he cram his chests with gold, his garners with corn, his desks with bills and bonds, yet his lust is never satisfied, his mind is never wearied; which makes the Lord even to wonder at it, and ask, usque quo? How long? there's no end of a covetous man's desires; he never leaves clogging and lading himself, till he and his load perish together. Take heed therefore of ill gotten riches, Quia onerant, because they load the soul, and hinder it in its passage to heaven, and in that sense are an enemy to man's contentment. 2 Quia corrumpunt, because ill-gotten riches corrupt a man's conscience, and make him worse than otherwise he would or could be. 1 Tim. 6. 9 They that will be rich fall into many temptations snares and lusts which drown men in perdition and destruction. Mark, that he doth not say, they that are rich, (for a man may be divinitùs dives divinely rich, or rich to God; I mean rich and godly too; as Moses is said to be divinitus venustus, divinely fair, or fair to God, Act. 7. 20. so the original hath it.) Neither is it said, They that would be rich, if God so pleased to bless them by just and honest ways. But they (saith the Apostle) that will be rich, that set down this for their resolution, Rich they will be, by right or by wrong; they are those that corrupt themselves, and run the hazard of their souls. It is the conceit of Tertullian, that even judas carried himself honestly and rightly Vsque ad loculorum officium, till he came to carry the Bag, that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Evangelists word is) the purse or tongue, as it signifieth; For judas thought, as all covetous men do, that the purse is the best tongue a man can use to speak for himself upon any occasion; when once he came to that to be a master of money; he grew into such a devilish humour of covetousness, that rather than h● would be out of take, he would sell his very Saviour: and a fair match he made, (for as Austin saith) judas sold his salvation, and the Scribes and Pharisees bought their damnation, and all for a little money. No marvel the Apostle calls the love of money, the root of all evil: 'tis not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the matter of money, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the love of money, that is the Root of all evil. And why the root? I think, for two causes. 1. Because a root is of a spreading, of a growing nature, specially if planted in a fruitful soil. Such is the corrupt heart of man, if Satan can but once fasten that wicked root of covetousness in a man's heart, & water it as he will with suggestions, 'tis wonderful how it will spread and grow and increase continually more and more. Or secondly, some say it is called the Root, because it is with a man as with a tree in winter, there's sap and life in the root, when there's little or none to be seen in the branches. So in old and frosty age, when other vices and lusts decay, than covetousness holds life in the root, and a man will be covetous when he hath not strength to be other ways vicious. But why is it called the Root of all evil, for 'tis not the root of prodigality, riot, etc. I take it, the meaning is, of all gainful evils; if so be that riot and prodigality were as gainful evils as baseness and misery, a covetous man would be as inclineable to the one as to the other. Labour then to pull up this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Root of bitterness, and desire God to plant the sweet and comfortable grace of true contentedness in your hearts, that you may be so far from being carried away with the love of money, that you may account it (as the Apostle speaks) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but dross, but dung, but offal, but filth and garbage, in respect of Christ, and a good conscience. 3. Quia cruciant, because they vex and grieve, and pain the soul. Our Saviour Christ compares them to thorns, & thorns you know are painful things; painful in the piercing, but more painful in the pulling out: so are ill-gotten riches painful in the getting, but most painful in the going out; when these thorns come to be plucked out by the hand of death, that a man and his riches must part, then is the pain▪ then is the woe: for now men's hearts are hardened, their consciences seared, they have (as the Apostle saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of hornyhoofe grown over their souls, like the brawny hardness that grows upon a labourors hands, or a travellers feet, that makes them insensible of any pain: Oh but when death comes to pair off this crustinesse, and leaves nothing to stand betwixt a man's soul and his sins, then is the anguish of ill-gotten goods; when he is searched to the quick, and his life lies a bleeding, then let him say, whether ungodly riches be not painful things. Zophar gives them a worse Epithet than thorns, and likens them to poisons, job 20. 12. Sugared poisons go down pleasantly, Oh but when they are down, they gall, and gnaw, and gripe the very heartstrings asunder, if there be not extraordinary remedy: So do ill-gotten goods go down like sugared poisons, and so please the palates of covetous men, that they cannot forbear them, nor will they: Oh but there will come a time of wring, and ruing for all this. They say, the Italians will give a man a poison that shall not kill him till a long time after: such poisons are ill-gotten riches; would you know the reason why they do not trouble men's consciences now itis because the poison doth not yet work, when God in judgement sets this Poison a working, which they themselves have taken long ago, then (as the Prophet Esay saith Chap. 3. 9) Woe be unto your souls, for they have rewarded evil to themselves. If a man should have a Diamond curiously cut into sharp angles in his body, or in his bladder, no man would account him a rich man, but a miserable and a dead man: even such is the state of him that hath swallowed down the guilt of ill-gotten gain, it will one day torment him more than ever it enriched him; so that the pleasure of the one, shall never countervail the pain of the other. Take heed therefore and beware of ill-gotten riches, Quia cruciant, though they smart not now, they will one day rend the soul. 4 Quia pereunt, because ill-gotten riches never prosper with a man, but perish and come to a naughty end, and that partly through the owner's wickedness, as the Prophet speaks of some that earn wages and put it in pertusum sacculum into a broken bag, or into a bag full of holes and chinks▪ every lust, every sin that a wicked man is given to, makes (as it were) a chink or a hole in his estate, whereat his wealth runs out, if it be not stopped by true repentance: and partly through the just judgement of God, that like as we see, Mark 11. 20. as soon as Christ had cursed the figtree, it presently withered and dried up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the roots, to show that it was not the root alone, but the blessing of Christ that did support the figtree: it is not all a man's care, nor all his endeavour that can keep his wealth from withering and perishing▪ if God from heaven give a curse unto it, as he doth to all ill gotten goods. W●e be to him that coveteth an evil covetousness to his house, Hab. 2. 9 there hangs a judgement over that man's house, like rain in the clouds, which sooner or later will come dashing down upon it and overwhelm it. Fire shall consume the Tabernacles of bribery, job 15. 34▪ a man that builds his tabernacle, and raiseth his estate by bribery, and such unlawful means, the Lord doth bear such hatred to that man's house, that if Atonement be not made, he will even fire it and burn it to the ground: what a world of sudden and lamentable fires are there every day in some place or other, who can tell but that God doth fire such houses for the bribery and iniquity of the owners and founders: you know that fire may be given to a train of Gunpowder, a great way off from the place to which the blow is intended, so may judgement be breeding a long time ere it break out, it may hover a long time ere it light: therefore as you tender your own safety, take heed of getting riches by ill courses, quia pereunt because they perish and come to a naughty end. And wilt thou perish (saith Austin) for that which perisheth? God forbid. 5 Lastly, quia damnant, because with out Gods infinite mercy they damn a man's soul eternally. The Apostle Paul is direct, Rom. 3. 8. They which do evil that good may come of it, their damnation is just. Now wherefore do men filch and steal, cousin and deceive, defraud and over reach, and do all mann●r of evil? is it not that good may come of it, that they get goods by it? if it be so, then make the inference yourselves, whether such men's damnation be not just. But I dare not dwell upon this uncomfortable point, I know it is beside my text; let me entreat you in a word, and so I have done with it: that seeing riches ill gotten are so dangerous to the soul, and so great an enemy to a man's contentment; that you would remember Agurs prayer, and desire no more of God but that which is food and means convenient for you; and that is only so much as you may get justly, use soberly, enjoy thankfully, distribute cheerfully, and live contentedly. You have heard the two extremes of this virtue (Poverty and Riches) now the mean is that where true contentment rests, that is, when God fits a man with such an estate as is most meet, and most convenient for him (feed me with food convenient for me, saith Agur,) when a man's heart and his estate do convenire, do meet, and agree and comply in one, there's the contentment that my text speaks of: when God fashioneth a man's heart to his means, as David speaks, Psal. 33. 13, 14, 15. The Lord looketh down from his habitation, upon the men of the earth, and he fashioneth their hearts every one of them; as a suit of clothes is fitted to a man's body, so doth God fashion a good man's heart to his estate, and makes it suitable, sit and convenient for him, and this is it that gives him content: for when there is an unsuitableness, a disproportion, a disagreement, betwixt a man's mind and his means, he can have no content, no comfort in it; as we see by Ahab, and by Haman, and diverse others, who wanted for no means, yet because their hearts did not Convenire did not comply and agree with their estates, see how discontentedly they lived and ●yed. If then thy estate be not according to thy mind, desire of God (as Agur did) to fashion and fit thy mind and heart to thy estate, that they may convenire, concord and comply one with the other; then shalt thou have content in it, be it more or less. You must know, it were as easy to God, to give a man plenty as poverty; health as sickness, peace as trouble, all were one to him to give a man great means as little; but only that he sees the one more convenient for some men than the other, and accordingly dispenseth his favours. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knower and searcher of the heart, and sees that some man if he had more, it would make him proud, if he had less it would make him repine; he sees that every man hath not wisdom, nor humility, nor heavenly mindedness enough to concoct a more plentiful estate, and therefore he fits every one with such an estate as is most suitable, most convenient for him. Do not therefore think hardly of God because he straytens thee and cuts thee short in many things which thou desirest▪ but know that God knows thee better than thyself; Remember what title S. Paul gives to God. 1 Tim. 1. 17. To God only wise be glory and immortality: If we did but consider that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only wise, it would be a great stay to our minds, and a great help to our contentment: But here's the mischief, we think ourselves wise too, nay I may say it, we think ourselves as wise or wiser than God; we are of Alphonsus his mind, who feared not to say, Si in principio mundi ipse Deo adfuisset, mult● melius ornatiusque condenda fuisse, if he had been with God in the beginning, things should have been contrived in an other manner than now they are: so do we blasphemously think, that if God would but take our counsel, and be ruled by us, things should be carried in another manner than now they are, that some should not have so much▪ others so little, some all, others never a whit: thus we wretchedly and blasphemously think ourselves as wise, or wiser than God, and that's the reason we are not content with his dealing; whereas if we did consider that God were only wise, and none were wise but he, this would make us resign ourselves to him, submit our wills to his, and say as Ely did, It is the Lord, let him do whatsoever seemeth good unto him▪ for whatsoever seemeth good to him, cannot but be good, howsoever it seems to us. Do but thus think, thus believe, thus conceive of God, and that's the way to be content. I have done with the first general part of my Text, which was disciplina pacis, the discipline of peace, and therein you may learn what a happiness it is to be Content, or as the world signifieth) to be selfe-sufficient. I come now to the second, and that is pax disciplinae the peace of this discipline, or the profit of this learning; and therein you shall see, how I for my part, you for your parts, and every one for his own part, may do to attain unto this happiness, and learn for our own particulars to be contented with our own estates. My Text you see, is general and comprehensive, and doth extend and enlarge itself, not to any one estate or condition of life, but to all conditions, and to all estates whatsoever: For if contentment consisted or rested only in nobility and greatness, what should become of the meaner multitude, how should they be Content? if it consisted in ease and pleasure, how should they be content that work and labour; if in costly apparel and dainty fare, what a case were they in that go poorly and fare hardly; In a word, if contentment were limited and confined to any one condition, if it were included and shut up in any one estate, what should become of all the rest? But the comfort is, that God in mercy hath so divided, and dispersed and diffused this grace into all estates of men, that in whatsoever state a man is in, through God's blessing and his own endeavour, he may be contented with; the poor man as content as the rich man, the husbandman as the Gentleman▪ and the subject as content as the King. I have learned (saith S. Paul, like a t●tragonismus or a Die that falls square which way soever it lights) In whatsoever state I am, therewith to be Content. Thus far in general; I come now to particulars. As God charged his Prophet, Ezek. 14. 4. to answer them according to their Idols; go no further than their own case, and speak home to that; so give me leave to lay before you certain particular cases of discontent, which are or may be your own cases in particular, and when I have answered you according to them▪ when I have satisfied and showed you how they may be borne with a contented mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have done. The cases are fix. 1. Moses case, to be crossed in one's wife, as he was by Zipporah. 2. Elies' case, to be crossed in ones children, as he was by ●●ophni and Phin●has▪ 3. Joseph's case, to be crossed in on's reputation, as he was by his mistress. 4. Mephibosbeths' case, to be crossed in ones friends and means, as he was by Ziba. 5. The Cripples case, job. 5. to be crossed in one's preferment and hopes, as he was, for he lay at the pool of Bethesda 38. years, yet still one or other crossed him, and stepped in before him. 6. Hezechias case, to be crossed in one's departure out of this world, to be called to dye (as he was) at such a time when a man desires most to live. These six, in my opinion, are the principal cases, and the chiefest causes that are (as Aristotle speaks) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the makers and breeders, the provokers and procurers of grief, displeasure, and discontent, I will but strike these several slints with a touch and away, and I hope in God that each of them will afford you a spark to enlighten my Text; and to show you the way to be content. As Jacob when he blessed the sons of joseph, Gen 48. blessed them with a cross, crossing his arms (as you may see by the Text:) so the greatest blessing that ever came into the world, came by a cross (the cross and passion of our blessed Lord and Saviour;) and there is no man living so blessed of God in this world, but he hath some cross or other to keep him humble, and the most usual are these; 1. Moses case, to be crossed with a Zipporah, with an ill-tongued wife: or Abigails case, to be crossed with a Naball, with an ill-conditioned husband; we will put them both together, because this cross is like an Amphisbaena, a Serpent with two heads, which bites both ways, and stings at both ends; and there must be a redress on both sides, or there can be no contentment on either: As the Poets feign of Venus, that she brought forth a son, and called his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love, this son of her● would never thrive nor come to any growth, till she had brought forth another son, and she called his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as you would say love for love. Thus stands the case betwixt a man and his wife they are like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the love of the one will never grow nor thrive without the love of the other▪ if there be not a reciprocal affection, a mutual endeavouring to give each other content, their life will prove rather Conjurgium than Conjugium (as one said) rather a watfare, than a welfare, and they shall live in the family as jacob and Esau did in the womb, and do nothing but wrestle and struggle for superiority; which is a hateful life both to God and man. Well, but if it be thus, that a man or woman be thus crossed; what is to be done in such a case? I answer, there is no way but one, and that's it my Text speaks of, only to learn to be Content. But yet there is a course to be taken for that, and it is this. David tells us in the Psalm, that it is God that maketh them that are in one house to be of one heart: if therefore any discontent arise in a family, the only way is to have recourse to heaven by humble and earnest prayer, and God will work a peace 'twixt man and wife. We see in Genesis, as long as Adam and Eve lived at one with God, they lived at one among themselves; but so soon as they were divided from God by sin, they became divided among themselves by discord; Adam falls a blaming of Eve and accusing her to God, in whom before he rejoiced as bone of his bone, and flesh of his flesh: So mark it where you will, seldom do man and wife fall out among themselves, but first they are fallen out with God, and seldom agree except God hath a hand in it. The Hebrews observe that God's Name (Ichovah) and man's and woman's name (Ish and Ishah) begin both with one and the same letter; now if you takeout the first letter of God's name from a man's and woman's name, nothing remains but Esh which signifieth fire. This is the true reason why there is so much fire, I mean so much unkind and unnatural flames of contention betwixt man and wife, only because God is left out, the Lord is not between them. Therefore the only way to bring peace and unity into a family, is to bring God into the family; and the only way to bring God into a house, is to bring him and draw him in by prayer. Draw near to God, and God will draw near to you (saith S. james.) Be not you wanting to God, and God will never be wanting to you; Always remember the Apostles farewell to the Corinthians, 2 Cor▪ 13. 11. Be of one mind, live in peace, and the God of peace shall be with you. Thus do as God would have you, and that is the way to be content. 2. Elies' case, to be crossed in ones children, Put case thy children be either taken from thee by untimely death, in their youth; or which is worse, live to be ungracious and undutiful to thee in their age: these are piercing griefs; yet learn to be content in both. For the first, say that Almighty God, who hath Ius vitae & necis, the power of life and death in his own hands, and can draw out, and cut short our lives as it pleaseth him, do cut off thy child in the budding, in the blooming of his age, when he is, Aurorae filius (as the Poet speaks) a son of the morning, so that all thy joy, thy hope, thy comfort, seems to perish and die▪ and be extinguished in him: yet learn to be content, for why? Consider, that if thy child had lived, he must have served an apprenticeship all the while, that he might after have heene free of the heavenly Jerusalem: now if God in his mercy will grant it the freedom in the beginning of its years, and make him a citizen among the Saints shortly after he came into the world is this any cause of discontent? and not rather of thanksgiving? But who can tell whether such a child be saved or no, if I were but sure of that (will some say) I should be the better content: though I know a good parent will abhor such a thought of doubtfulness, yet for the better settling of your minds in that assurance, do but call to mind our Saviour's saying, Suffer little children to come unto me, for unto such belongeth the Kingdom of God▪ it is not only said that they belong to God's kingdom, but that God's kingdom belongs to them, (as much as to say) if any have a right unto it, or may claim a part or portion in it, it is such or none: in the Original it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For of such is the kingdom of God, (that is) God's kingdom doth consist of little children, heaven is replenished and stored with such as they. Forasmuch then as there can be no fear nor danger of thy child's salvation with God, let this teach thee to be content, if God shall take him from thee in the beginning of its days. But the greatest cross of all is, when children live to be ungracious and undutiful to their parents in their age (as Elis were) when aged parents shall be forced to complain, as the tree did in the Apologue, that it was rend and torn and split asunder, with the same wedge that was cut out of its own bowels; this I am persuaded is the greatest grief that can befall a tender-hearted parent. This was the cross that subdued Egypt; all the plagues of God, could not make them yield, till God smote their children, and that broke their hearts: so 1 Sam. 30. 6. it is said of David's men, that their souls were bitter for their children: the miscarriage of a child is gall and wormwood to a parent, it imbitters their very souls. If thy case be thus, I bewail and condole it: only let me persuade thee to be content, because the God that made thy child, can mend him. Do therefore for him as Noah did for japhet, Gen. 9 27. He had given that son of his a great deal of good counsel, no doubt, and persuaded him to dwell in God's Church, and become a lively member of the same; but knowing well to how little purpose all this would be, without Gods working upon his heart, he falls to prayer, God persuade japhet to dwell in the tents of Shem: as if he had said, I have advised and done my utmost, to persuade thee my son; but all this is but lost labour, unless God put to his helping hand; now therefore, The good Lord persuade thee, etc. Thus do thou for thy refractory child, desire God to persuade him, to convince him, to convert and turn his heart, and thou shalt see that nothing shall stand in his way, but the work shall be accomplished. If God undertake to bring Peter out of prison, no bolts nor bars shall be able to hold him there; if the Lord ●ake in hand to lead Israel out of Egypt into the promised ●and, sea shall be no sea, wilderness no wilderness, Giants no Giants, etc. So though thy child be never so ill minded, never so desperately bend, if God undertake to mend him and make him good, all his ill conditions shall not hinder it: therefore let not thy heart sink, nor thy faith fail, nor thy hopes languish, but still pray, still entreat, still wait upon God, and chats the way to be content. 3. Joseph's case, to be crossed in one's reputation. Put case thy good name (which Solomon saith, is more precious than riches) be impeached and taken from thee by slanders, and lies and base imputations of those that wish thee ill: for such is the vice and villainy of the world, that they will traduce and discredit a man, whether he deserve it yea or no. David compares such to the Asp, which is a beast ill sighted, but quick of hearing, weak but full of poison; so are all detractours, ill-sighted to see any thing that's good in another, but quick of hearing any thing that is bad of him; weak they are in judgement and in charity both, but full of the poison of malice and envy. The poison of Alps is under their lips, Psal. 140. 3. junius translates it, venenum p●yados, the poison of the spitting serpent; they have learned of the old Serpent, the Devil, to spit their venom in the faces of those that fain would live in peace, and dwell securely by them: they are indeed a cursed generation, Deut. 27. 24. Cursed be he that smites his neighbour in secret (that doth secretly and slily underhand traduce him, and seek to work him out of the good opinion of his neighbours and friends) and mark what follows, let all the people say, Amen. God doth not only curse such a one himself, but he gives all his people leave to curse him too: and cursed be that offence that brings the curse of God, and the curse of the people upon such an offender. Well, if it have been any of your hard haps to be thus secretly smitten, or openly injured in your reputations, (as some of us, I am sure have been) let me (as I have begun) entreat you to bear it contentedly whether you deserve it or deserve it not. If thou dost deserve it, and that by thy scandalous life, thou hast thrown this dirt in thy own face; then be content and be sorry for what thou hast done, and God shall repay and make up thy good name again: we have his own promise for it, by his own Prophet, Zeph. 3. 11. In that day thou shalt not be ashamed for all thy doings, wherein thou hast transgressed against me: the meaning is, that in the day of thy repentance, God will take from thee, not thy sin only, but thy shame too. David by his great sins, had in a manner quite broken his good name, insomuch that his enemies began to insult and make songs upon him to disgrace him utterly; yet because he was a penitent man, God upon his repentance repaired his good name, and he died (saith the text) full of riches and Honour: first of Chronicles, Chap. ult: not of riches only, but of honour too: all his dishonour was done away, and he left a reverend and renowned name behind him: when he had gotten credit with God, he got credit with men too. In a word, if thou desirest that others should speak well of thee, see thou have a care to do well unto thyself, Psal. 59 18. Si benefeceris tibi, If thou dost well unto thyself, men will speak good of thee. So that it lies in a man's self, it is in his own hand to make himself a good name or a bad one: So long as a man doth well to himself, (ay) spends his time well, serves his God well, leads his life well, and husbands his estate well; so long he shall be sure to be well thought of, and well spoken of▪ but if he do ill to himself, take an ill course, lead an ill life, and follow ill company, etc. if he be then ill-spoken of, he must thank himself: and he may say to himself, as the heart of Apollodorus the tyrant seemed to say to him, who dreamt one night that he was stead by the Scythians, and that his heart cried unto him out of the Cauldron, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is I that have brought thee to all this. Therefore if thou deservest to be ill-spoken of, amend thou thyself, and God will amend thy name. But if thou be ill spoken of, and deservest it not, though the cross be great, the comfort is the greater; for do but rest contented, and God will find a time to bring thy innocency to light. Look how God doth with secret sins to bring them to light that are done in darkness; so will he do by secret innocency▪ Joseph's uprightness was in secret, none saw it or knew it but only God and himself; as for his mistress she accused him, belied and slandered him, and was believed; poor Joseph either pleaded not for himself, or his plea was not heard nor credited, yet God found a time to clear it and bring it to light: so let the world raise what slanders they will, look how he did with joseph so will he deal with thee, for he is a God that changeth not. In the mean time, do not take too much to heart the reproaches of thy enemies, but pray as Austin did, blue mihi mitigationes in cor, ut patienter tales feram, Oh my God, shower down thy gentle appeasings into my heart, that I may patiently bear with such men as these; Pray (I say) to God, that he would pacify thy own heart, and mollify thy enemy's hearts, and that's the way to be Content. 4 Mephibosheths' case, to be crossed by perfidious friends and servants. I confess it is a hard case when such as are Viri pacis, and Viri panis (as the Prophet speaks,) that eat of a man's bread, and profess friendship and love and service to a man▪ when they shall go about to undermine him and work him out of favour, and out of his fortunes too: yet the world is full of such Zibaes that care not how they colloque, nor whom they slander for their own private advantage: If they see a man to be a cripple (as it were) that he cannot go to speak for himself, nor come in place to answer for himself, and to tell his own tale, he shall be sure to have his tale told for him, by some that he little dreamt of, that will do him a displeasure, and he shall never know who hurt him. Thus did Ziba deal with Mephibosheth, 2 Sam. 19 30. yet see how patiently, how contentedly, that good man put it up; when David spoke of dividing the land with Ziba, Let him take all (saith Mephibosheth) seeing my Lord the King is come home in peace. Here is the voice of one that is a true servant to his God, and a true subject to his King; such a man is really content, that the devils pioneers (I mean) undermining flatterers, should take all they can get, and get all they can take either by Hophnies Fleshhooke, 1 Sam. 2. or by those Nets and Drags that the Prophet speaks of, Hab. 1. 15. let them hook, hale and drag together the Devil and all (as some I think will do:) A contented man had rather with Mephibosheth lose all, part with all, and be stripped of all he hath, so he may but have leave to enjoy the favour of his God, the safety of his Sovereign and the peace of his own conscience to himself. Well, if it be thy hard hap to be thus abused and undermined by a treacherous Ziba, that bears thee fair in hand, and secretly endeavours to work thee out of all; yet learn of Mephibosheth to be content though thou goest by the worse; and desire of God as David did to stand thy friend in such a case; sponde pro servo t●o, in bonum, Answer for thy servant in the thing that is good, Psal. 119. 122. as if he had said; Lord thou hearest and seest how unjustly I am calumniated and evil spoken of in many places, where I am not, nor may not come to answer for myself, therefore Lord do thou answer for me, or stir up some good body to plead my cause, and speak in my behalf. Subarrha servumtuum (so some translate it) be surety for thy servant; if they will not believe me, nor give credit to my words when I speak in my own defence; be thou O Lord a surety for me, pass thy word for my truth and sincerity, for thou knowest my cause is good. Be surety for thy servant in the thing that is good: Thus do, see thy cause be good, thy conscience clear, thy heart unguilty of the great offence, and then commend, thy case to God, let God alone to answer for thee, And that is the way to be Content. 5 The Cripples case, joh. 5. to be crossed in one's preferment, as he was that lay 38. years at the pool of Bethesda, waiting for a good hour, and still one or other stepped in before him, and intercepted him of his cure, and put him by from all his possibilities and hopes. And this is the great Cordolium the very heart-ake and greevance of many a worthy man, many a worthy Scholar, that hath lain a long time at the pool of the Church and Court, hoping at length to climb up that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostle calls it, 1 Tim. 3. 13.) that good step or stay to honour and preferment, that others have done, and still one or other steps in before him, intercepts him of his hopes, and casts him down as low as ever his expectations raised him up. If this be any of your cases, I shall give you no other counsel than I desire of God to take myself, and that's this; to learn of that Cripple to be content for a time, to tarry God's leisure, to attend still at the pool (I mean at the ordinances of God) and you shall see at length, that if Angels cannot help you, Christ himself will come and do a cure upon you, and rather work a miracle than your faith should be disappointed, or your hope should make von ashamed. In the mean time you must know, that there is a special dispensation of God in his dealings with some of his servants, Num. 12. 7. My servant Moses is not so (saith God) he is faithful in all my house, unto him will I speak mouth to mouth. Here was a special favour, that God would show to Moses, which he would not show to every one that was faithful in his house. You see Matth. 17. when Christ was tansfigured upon the mount, he took but three of his Disciples with him, and left the rest hehind, who yet were as near and dear, and as good Disciples as they. Afterwards, Matth. 27. when Christ arose from death, it is said, that many of the Saints arose to attend him; Many Saints, not all; others that had been as holy and as sanctified men as they, stayed still in their graves, and their bodies lay in the dust expecting glory. Thus doth God still deal with his servants; some he raiseth up to wealth and honour and preferment; othersome he depresseth and holdeth down with poverty, want and need, who yet no doubt are as true and faithful servants to God as they that are advanced. Solomon tells us, Eccles. 9 11. The race is not to the swift, nor the battle to the strong, nor riches to men of understanding, nor favour to men of knowledge: his meaning is, that men of greatest abilities, men of greatest sufficiencies are oft times kept low, when others that are but Gregarij ordinis to our thinking, are advanced and lifted up. This is to learn us to be content with our estates, because they are of God's assignment and designation. Content (I say) not only by constraint, but willingly (as the Apostle speaks in another case;) for you know there is a twofold contentment: voluntary, and involuntary. The Involuntary is when a man is content with his estate, against his will, because he cannot help it. As Simeon of Cyrene, Matth. 27. 32. submitted himself to bear the cross of Christ, because he was Angariatus compelled and forced to it (as the Text showeth:) this is a thankless and fruitless contentment, virtus nolentium nulla est: God takes no pleasure in forced patience; patience perforce hath small thanks with God. But it is the voluntary contentment which proceeds ab intrinseco from an inward working of grace, from that same free spirit that David speaks of, Psal. 51. when a man doth voluntarily, freely and of his own accord endeavour to work himself to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an inward self-sufficiency whether his estate please him or no, as they did, jer. 42. 6. Whether it be good, or whether it be evil, we will obey the voice of the Lord, etc. Not only when Gods Will and ours suit together, but when there is an utter disagreement betwixt them: then to be content without constraint, is thank worthy with God. You see by experience, A man that comes to an Inn, if he can get a better lodging and better attendance, he will; if he cannot, yet he will be content with it; for why? He considers it is but for a night and he is gone: thus we come into the world as it were into an Inn, which is a place of passage, no place of abode; if we can get a better estate or a better condition, use it in God's name; if not, yet learn to be content, for why? it is but for a night, for a short space, and you are gone. And so I come to the last case of all, and that is, 6. Hezekiahs' case, to be crossed in one's departure, to be called to die at such a time, when a man desires most to live: when God shall shorten a man's days in his journey (as David speaketh) and take a man away in the midst of his age, in the minority of his children, in the unsettledness of his estate; this of all the rest may seem the heaviest cross▪ yet learn of Hezechiah to be content to live as long as God will spare thee, and when God will have thee, be content to dye. When a loving mother sendeth forth her child to nurse, and the nurse hath kept it long enough; if the mother think good to take home her own child again, hath the nurse any cause to grudge or complain: how much less cause have we to show any token of ungodliness and discontent, that God should take home our departing souls, the work of his own hands, the plant of his own grafting, who tenders it more than a mother doth her child, and will keep it better and safer for us, than we can keep it for ourselves? It is said of David, Act. 13. 35. When he had served his time, by the will of God, than he fell asleep and was gathered to his fathers. Every one hath his time set him, to serve God in this world, some a longer, some a shorter time, as it pleaseth God to predetermine and set it down: now when a man hath served his time (as David did) and done that he came for into the wotld, I mean when he hath repent of his sins, reform his ways, provided for his family, and made heaven and salvation sure to his own soul; if then it shall please God to send forth that same Ang●lum mortis (as the Hebrews speak) the Angel of death, to call him home, and fetch him into his father's kingdom: what just cause hath such a one to take jobs wives counsel, in the best sense, and even to bless God and die? It is a lamentable case when a man must die whether he will or no, when God comes to pull away a man's soul, (as job speaks job 27. 10. What hope hath the hypocrite, when God comes to pull away his soul. Just as you see when a great fish is taken with an Angle, the man pulls, and the fish pulls, and the man pulls again, and by force of Arms twitcheth it out of the water: thus it fares with an hypocrite (saith job) when he is taken (as it were with the Angle of God, I mean with some mortal sickness, that God begins to pull at his soul, and twitch it out of his body whether he will or no; than quaenam spes? where is the hope of the Hypocrite? alas his hope is gone. The like expression you have Luke 12. 20. God Almighty saith to the rich man, Thou fool, this night they shall fetch away thy soul; as if he had said, I know thou art loath to part with thy soul, loath to forgo it, but that shall not serve thy turn; there will come those that will take it by force, and fetch it from thee whether thou wilt or no, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall never ask thee leave, but shall wrest and wring it I am thee, into such a place, such a company, such a condition▪ as I am afraid to mention. I have not now time (as the greeks say) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beat this Oak for any more Acorns, nor to sift my text for any more observations: only in a word, If you desire to die contentedly, let your care and endeavour be to live conscionably; then let death come when it will, it shall be no otherwise than a midwife (a● Naz. speaks) to deliver you and help you out of the pains of earth into the joys of heaven: then when you die you shall live, when you go from men you shall go to God, when your eyes are closed on earth, they shall be opened again in heaven. Thus according to my weak ability I have done with my text, and showed you the way to be content. God of his mercy give a blessing unto it, for jesus Christ his sake, to whom with the Father and the holy Spirit, be given and ascribed all honour and glory; be done and performed all service and duty, this day and for ever, Amen. FINIS. THE Way to Welldoing. OR A SERMON OF FAITH AND GOOD WORKS: Preached in the Chapel of Buntingford, in the County of Hartford, at the beginning of their public Lecture. By John Gore, Rector of Wenden-lofts in Essex. printer's or publisher's device Printed at London by Thomas Cotes, for Thomas Alchorn, and are to be sold at his shop in Paul's Churchyard, at the Sign of the Greene-dragon. 1635. TO THE RIGHT WORSHIPFUL Master John Mountford, Doctor of Divinity, and one of the Residentiaries of Saint Paul's; my most worthy friend and Benefactor. Right Worshipful, I Remember a Motto of your own, which was this, Lunae radijs non maturesc●t Botrus: That the beams of the Moon are too weak and too invalid to ripen a tender grape, and bring it to maturity; unless the sun also add his heat, and cast his vital beams upon it. How well this suits with men of my rank, that are Inferioris subsellij sacerdotes, I shall not need to tell you. Alas, what are all a poor man's labours in the ministry, but as the Beams of the Moon; some light they may give in a dark place; but to ripen any work for the public good, or to gain any credit or estimation in the world, they are far too weak and unsufficient, unless some man of worth that is instar solis in stead of the Sun to so poor a star, will be pleased out of his own goodness to cast some beams, I mean, some favour and friendly countenance upon him: Vouchsafe me therefore your gracious aspect upon my weak endeavours, and the God of Heaven preserve your life, that you may continue like Eliakim, Esay 22. 23. As a fastened nail in a sure place; still to do good works in God's Church on earth, till you be received up into glory with his Church in heaven. Thus prays Your poor unworthy Servant, JOHN GORE. THE WAY TO Welldoing. Titus 3. 8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works; these things are good and profitable unto men. NOT to trouble you with any preface, it being not Ta●ti not worth the while; may it please you to observe in the Text three general parts, which may be reduced to three Heads, and be thus expressed. 1. The Preachers direction. 2. The people's duty. 3. Every one's desire. As thus: This is a faithful saying, and these things I will thou affirm constantly, (there is the preachers direction.) 2. As many as have believed in God, must be careful to maintain good works, (there is the people's duty) 3. These things are good and profitable unto men. (there is every one's desire) for that which every man desires, that which every man aims and drives at in his calling and in his course of life, is to do those things that may redound to their profit and their good; and therein my text complyes with every man's desire, assuring them that these things are not only good and pleasing to God, but good and profitable also unto men; God hath only the glory of our well-doing, the profit and the good is all our own. In the first general part, observe two particulars. 1. A commendation of the text, (this is a faithful saying) 2. A command to the Teacher, (these things I will that thou affirm constantly.) 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This is a faithful saying. I suppose you believe there is not a saying in all the book of God, but it is a true and a faithful one; all proceeding from the mouth of him that is a true and faithful God, a God that cannot lie, nor alter the thing that is gone out of his lips: yet some sayings in God's book are by way of Eminence or of excellence called by the name of faithful sayings (it pleaseth the Holy Ghost himself to set that note of dignity upon them;) either because God would have us in a special manner to build our faith and our affiance upon them, (as if he should say) whatever other sayings of scripture ye doubt of, never make any doubt of these, for they are faithful sayings, you may pawn your lives and souls upon the truth and certainty of them, or rather (as I take it) they are termed faithful sayings; because they are such as do more nearly concern the faithful than any others, being purposely directed and intended, Omnibus Christi fidelibus to all Christ's faithful people wheresoever; for as Saint Paul said of Timothy, Phil. 2. 20. I know no man like minded, who will naturally care for such matters as these. Tell a carnal or a worldly man of faith and good works, surdo canis, you do but (as it were) tell a tale to a deaf man, he minds not what you say: if you will talk to such a one, you must tell him of the prizes of corn, the practice of husbandry, the rising and falling of the markets, or perhaps some foreign or Domestical news, than he understands you, you speak to him then in his own Idiom, in his own language: but tell him a discourse of spiritual matters, that concern the right way of pleasing God, and of saving his own soul; He is of Gallios' temper, Act. 18. 17. he cares for none of these things, he hath other gates matters to trouble his head withal. But then come to a faithful man, one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like-minded to God and his blessed Apostle, one whose mind and whose affection stands that way, and tell him of these things, you cannot please him better, that is the doctrine he desires to hear of, he will care for it even naturally without any irksomeness or reluctation. Therefore as a father said of Saint Luke's Gospel which he dedicated to one Theophilus (which signifieth a lover of God) si Deum diligis ad tescriptum est: If thou be'st one that lovest God, this Gospel is written to thee, Thou art the Patron of it as well as He; In like manner, if thou be'st a faithful man, this faithful saying is spoken to thee, this text is written for thee, and thou must take it to thyself as if it concerned thee, and none else but thee. We read 2. Reg. 9 5. when the Prophet came to anoint john to be King over Israel, and found him fitting among the rest of the captains, he delivers his message indefinitely to one of the company, not naming jehu nor any man else, I have an errand to thee O Captain; jehu answered, to which of all us? The Prophet replied, To thee O Captain; when jehu perceived that the message concerned himself, he rose up immediately and obeyed it. In like manner, when a preacher comes into the congregation, and delivers his message indefinitely to the whole assembly, thou must know that his errand is to thee, he comes with a message sent from God to thee, and thou must impropriate it to thyself, as if it pertained to none but thee: for this is that which frustrates all our sermons, and makes all our preaching void and uneffectuall, because men take our messages to be errands sent from heaven to others, and nothing at all concerning or belonging to themselves. Just like little children when they look in a glass, they think the face they see there is the babies face and not their own. But I am persuaded better things of you (my brethren) that you are not in the number of those that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 13. 46. put away the word of salvation from yourselves to others; and therefore let me use the words of Lydia, if you desire of God to be counted faithful, give heed and good regard to what is here set down, for the holy Ghost commends it to be a faithful saying, as if no other saying were so faithful as this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This is a faithful saying. But that is not all. I had rather draw it another way, and make another kind of use of it, as thus: namely, that I, and you, and every one that bears the name of Christian would be persuaded to imitate this example, to follow this pattern, and to learn of God and his blessed Apostle, to be faithful in all our sayings; that whatsoever we speak, whatsoever we affirm, it may be Bonafide (as we say) so honest and so unfeigned, that we may be able to maintain it without an oath; This that we have spoken is a faithful saying: For I beseech you 〈…〉 what are all your bonds, all your oaths, all your Affidavits, all your witness-bearing to men's words; but proles humana persidiae, the very issue and offspring of men's unfaithfulness; if men were but true and faithful in their sayings, all these things need not be. It was a sad complaint of David, Psal. 1 ●. 1. Def●●erunt fideles a filijs hominum, we render it, faithfulness is minished from the children of men. Thanks be to God's mercy we cannot say that faithfulness is quite abolished or utterly cashered from the sons of men; only this, diminuta it is lessened, it is abated, it is minished exceeding much for by all report, men are nothing near so faithful, so honest, so plain dealing in their words and in their actions, as they were in former times, (faithfulness is ●●nished from the children of men;) And if it be from the children of 〈◊〉 there let it rest and go no further; far be it from the children of God to be defective that way▪ if the children of men (I mean carnal unregenerate men▪ the men of this world, or the men of the earth, as David terms them) if they be unfaithful or unconscionable, they do but their kind, their punishment though it be just it shall be less (you know that blackness in a Moor is no deformity, as it is in another man;) but if the children of God that make profession and protestation of their faith to God, shall make no conscience to deal treacherously and unfaithfully with men, God cannot choose but take it heinously, and revenge it sharply. It is indeed an odious and hateful sin, both to God and man; Psal. 101. I hate the sins of unfaithfulness, there shall no such cleave unto me: sin (you know) is of a cleaving nature, whatever sin a man is given to, he shall find that it will cling like a burr unto him, he shall have much ado to shake it off; therefore the Apostle gives it the right term and calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. 1. the sin that hangath on so fast; but there is one fin above all the rest, the sin of unfaithfulness, so harefull in a good man's eye, that David vowed to himself, that whatever other sin st●●ke by him, he would surely shake off that, that odious▪ infamous sin should never cleave unto him, (I hate the sins of unfaithfulness, there shall no such cleave unto me.) contrarily, it is the glory and crown of a christian man to be accounted and approved a faithful man; as God gives this testimony of 〈◊〉 Num. 12. He is faithful in all my house &c▪ what ever business or employment God set him about, he 〈◊〉 it, and did it faithfully: what a deal of accounts, what a deal of back reckonings might he spared, if such 〈…〉 were but known to be like those overseers of the ●emple (I mean) faithful in th●it dealings, 2. Reg. 12. 15. there was no reckoning made with the men into whose hands they delivered the money, for (saith the tent) they deals faithfully▪ neither is it only a commend abit thing among men, 〈◊〉 a thing wonderful exceptable to, God; it is that indeed which is called by the schoolmen▪ Gratia gratum sacies, it is a grace of God that makes even God himself in love with a man; A faithful man may truly be termed V●●r Dei, the very wife and spouse of God, according to that saying of God himself, Hos. 2. 20. I will even betrothe thee unto me in faithfulness: so that as a good natured husband will bear with any other weakness, and wink at many just occasions of offence in his wife, so long as he finds here true and faithful to him in the main, reserving herself to him only, and to none but him: so will our gracious God deal with us, he will bear with any weakness & frailties, and pass over many just occasions of offence that we daily give him, so long as he finds us true and faithful to him in the main, in the sincerity and fidelity of our hearts to God ward: what shall I say? It is the most divine, the most Godlike quality in the world, there is no one thing wherein a man doth more nearly resemble God, then in being faithful: the scripture terms God the Father fidelem creatorem, a faithful Creator▪ God the Son, fidelem pontificrm a faithful High Priest; And God the Holy Ghost, fidelem tostem a faithful witness. So the more faithful any 〈…〉 in his dealings, 〈…〉 and the more unfaithful, the more like unto the devil. If any man therefore that bears the name of Christian, be found deceitful upon the balance, I mean unfaithful in his dealings, I will say no more but what S. Paul hath said to my hand; Eph. 4. 20. Non sic didicist is Christian, ye have not so learned Christ, your God and your Saviour never taught you any such lesson, but you learned it of your father the Devil who is the father of lies. Let the consideration of these things persuade us even to d●tost and abhor all lying and falsehood, equivocation and deceit, and to learn of▪ God and our blessed Apostle to be faithful in all our sayings, and just and true in all our dealings, that at the great and dreadful day of judgement, when the secrets of all hearts shall be disclosed, we may hear that comfortable doom from the mouth of our Lord▪ and Master Christ jesus, 〈◊〉 〈◊〉 fidelis serve, well done, (not rich and wealthy servant, nor well▪ done cunning and crafty servant, but) well done good, and faithful servant, enter thou into thy Master's joy. So much for the first particular▪ the commendation of the text, This is a faithful saying. The next point is the Command to the Teacher▪ (These things I will that thou affirm constantly.) wherein are two particulars. 1. The will of the Author. 2. The weight of the matter, as it followeth. 1. The will of the Author, noted in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (These things I will) which word implies not barely voluntatem, sed consilium, and imports not only the Apostles will or desire that it should be so, but his counsel and his judgement that it ought to be so, that they which have believed in God, must and aught to maintain good works, no● 〈…〉 only the Apostles will and counsel to have it so, you shall find it is Gods will as well as his ● do but observe that place, Act. 15. 28. and you shall see, that the Apostles counsels and constitutions ran ever with this 〈◊〉 If hath seemed good to the Holy▪ 〈…〉 so that whatsoever seemed good to any of them, seemed first good to the spirit of God, to God the Holy Christ▪ first it was Gods will, and then theirs; their will and judgement was nothing else but a counter ●ane, or a declaration of the will of God; and if it be Gods will, you will not deny but his will is a law, at Lest aught to he so accounted by us that are his vassals, that live by his favour, and lie continually at his mercy. The Schoolmen say, that the will of God is, Rationabilissim● the utmost of all reasons▪ 〈…〉 were no other reason to be given, why we should▪ refrain from evil and do the thing that is good, but 〈…〉 his placet, because it is Gods will and pleasure to have it so, this were reason sufficient. As that Cripple answered the pharisees Iohn●. 11 when they questioned him for carrying his bed on the Saboth, (filth he) How that made me whole, He said unto 〈◊〉 take 〈…〉 and ●ake▪ as if he had said, never ask me any further reason, it is sufficient warrant to me, that he which made me whole, willed me to carry it, it was his will I should do so, and therefore I do it. In like manner, if there were no other reason to be rendered, why good works should be maintained by all that pretend to bear faith to God, but only this in my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These things I will, it were reason sufficient. For all the breach betwixt God and man ariseth from this point, whose will should be done; God would have us do his will, & we will do our own wills, and this breeds all the variance betwixt us and our God. We must know therefore that it is our part and duty to bring our own wills to be conformable to Gods will, that Gods will and our wills may concur and agree in one, that God and we may will and desire one and the same thing, and then 〈◊〉 effects qu●●t vol●ere due, these two conjunctive wills can never fail of taking good effect: if there be f●st a willing mind (saith the Apostle) god accepteth it, not according to that which a 〈…〉 not, 〈…〉 You 〈…〉 a willing mind to offer up his son by way of sacrifice to God, we know he did not do it actually, for the Angel stayed his hand; and yet Heb. 11. 17. the Holy Ghost tells us peremptorily, that he did offer him, how could this ●ee? but that God accepted the will for the d●●de▪ for we read in 〈◊〉 that David had only ● willing mind to build God a house, we know he did not do it, because God would not give him leave; yet ye see, that God took it as well at his hands, as if 〈…〉 it 〈…〉 So quod 〈…〉 for as much as it was in thy heart to build me a house, (saith God) I will do thee as good a turn for I will build thee a house ●. raise thee such a family that thy coal shall never be quenched, but thou shalt have a light in Israel as long as Israel 〈…〉 how much God makes of a willing mind. In like manner, if we have but a willing mind to do all such good works as God hath given us in charge, though we fall short in abilities; if our wills be not wanting, but what we want in substance, we make up in prayer, it is as much as God requires: therefore as that poor man prayed in the Gospel, Lord I believe, help thou my unbelief; so let us all lift up our hearts to God and say, Lord I am willing▪ help Lord my unwillingness. So much for that particular, The will of the Author. The next is, 2. The weight of the matter employed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we translate to Affirm constantly, for indeed a good duty cannot be too commonly nor two constantly pressed and put home to the consciences and souls of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unstable souls (as the Apostle calls unconstant men) are soon cloyed with one doctrine, some grow wearle of well-doing, if they have once done a good work, they think they have a supersedeas for doing good any more. But God loves constancy in well-doing▪ 〈…〉 see 2. Reg. 13. 18, 19 how the man of God was wroth with the King of Israel because when he bade him smite upon the ground, he smote but thrice and stayed: (saith he) thou shouldest have smitten five or six times; then shouldest thou have smitten Syria till thou hadst consumed it, whereas now thou shalt smite it but thrice. So when a man shall do two or three good deeds, and then stay his hand, this is not enough to please God; then is God pleased when we proceed and go on, and keep a constant settled course of welldoing; when we make it as our meat and drink to do the will of our heavenly father: so that as a healthful man if he eat or drink the less one day, he ●ates and drinks the more another day: so should we, if we serve God the less one day, serve him the more another day; if we do the less good one day, do the more the next day: as an Archer, if he shoot amiss one time, he will try to mend it the next time; so if we have done amiss one day, strive to amend it the next day, and so continually endeavour to rede●me our times, because our days be few and evil. Doubtless it is for this cause that God hath laid such a charge upon us, to affirm these things constantly, that they might be always fresh in your remembrance, and always constant in our practice. You know what is said in the Gospel, Blessed is that servant whom his master when he cometh shall find so doing; that is, when death or judgement shall come upon a man like a thief in the night, unexpectedly and unawares, blessed of God is that man that is found at his prayers, or taken in his calling, or any ways taken in the act of well-doing: but woe to that man or woman that is taken (as it were) napping in the midst of his sins, as Balthashar was taken in the midst of his cups; Nebushadnezzar in the midst of his pride; the old world in the midst of their fleshline▪ to speak the best of it that may be, it is much to be feared that God means no good to that party's soul. I will close up 〈…〉 with that sweet and comfortable Collect, Lord let thy special grace now and ever more prevent and follow us, and make us continually to be given to all good works, through jesus Christ▪ our Lord, Amen▪ But that is not all▪ I take it, 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies rather, to affirm strongly, ex tote valde (as we say) to press it home withal the strength and might we have; though you neglect and slight good works in your practice, we must not slight nor neglect them in our preaching, but set them on (as the Bee doth her sting) with the greatest force and efficacy that possibly we can put to it. I know there is as great difference between preachers, as betwixt an infant and a Giant drawing the same bow; and yet if a Giant shoot an arrow against a stone wall it pierceth not, but reboundeth back again with the greater violence: so the most happy, the most able preacher that lives may shoot as unprofitably, I mean, preach as unsuccessefully as a weaker teacher, if he meet with people that have stones in their hearts; I mean, that are untractable and unpliable to any goodness; unless God do by them as he promised by his prophet Ezech. 11. I will take away your stony hearts, and give you a heart of flesh: none ●arnale, sed carn●um, not a fleshly heart, but a fleshy hairs▪ that is, a heart that shall be as tender as your flesh, that the least blow will be seen upon it, and the least prick of a pin draw blood of it; when God hath made this way, then shall they feel that the word of God is virga virtutis a rod of strength and power, even in the hand of the weakest minister: we see by experience, let a little child take a staff in his hand and strike a man therewith, it never troubles him, he never complains of the blow, but let a strong man take this child by the hand and strike with the same staff, he that feels the blow, though he see not the party that struck him, can easily conjecture that this was more than a child could do, there was the strength of some man in it. In like manner when we take the word of God into our hands as Gehazi took the staff of Elisha, al●● we lay it on but weakly, we do but Verbera●● 〈…〉 beat the air, or beat your ears, that is all that we of ourselves can do; but if at any time you feel a blow▪ that lights upon your hearts, if you feel a word that toucheth you to the soul, believe it, that stroke came from the hand of God. All that we can do, is but (as john Baptist speaketh, Mat. 3.) to lay the Axe to the root of the tree: now if a man take an Axe and only lay it to the root of a tree, it will be long enough ere the tree be cut down; for it is the strength of the arm, and the fetching of the blow, it is that that wounds it, it is that that fells it down: and for that cause I suppose the preaching of the word is called the Arm of God. Esa. ●3. 1. it is not the hand of a preacher▪ but it is the ●rme of God, that wounds a sinner's heart, and makes him fall down at the foot of God▪ the weakness is from us, but the strength is all from God; who yet hath commanded us not to abate any thing▪ of our own pains, nor to preach his word in any negligent manner, but to affirms and confirm it with all the strength and might that our wit and learning will afford 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith my text) These things I will that thou affirm strongly. And so from the skirts (as it were) I come to the body of my text, where you have an abridgement of the law, and the Gospel; the Gospel is doctrina credendorum, the law is doctrina agendorum; the one teacheth us what we ought to believe, the other teacheth what we ought to do for the comfort and discharge of our own souls in the sight of God. Here both are knit together, Believing and doing, Law and Gospel, Faith and good works, do in our text (as they should do in our lives) even meet and kiss each other. Intimating unto us, what Gods good pleasure is in this behalf namely. That as many as are of a right faith, (as many as have believed in God,) should be also of aright conversation, (should be careful to maintain good works.) 1. For matter of faith, I suppose that of all men living we Protestants are in the right; the Faith that we profess and hold is doubtless such as is able by the mercy of God to save the soul of every true believer: if our works were but answerable to our faith, and our lives correspondent to our Religion, we might truly 〈…〉 to 〈…〉 a 〈…〉 nation indeed; admired and unparraleld of all the world, according to that of the Apostle, 2. Thes. 1. 10. God will be glorified in his Saints, and Admired in those that believe. Two sorts of men are to blame amongst us: the first are Nullifidians', men of no faith, that neither believe in God nor in his word, only pass on their times more su●, after a fashion, such as it is, but for matter of faith and Religion they desire to have nothing to do with it: these men the Apostle terms unreasonable and absurd▪ it is an absurd thing (you know) for a man to be without that which he hath universal use of; as for a husbandman to be without a plough, a Carpenter without a rule, a Preacher without a Bible, it is an absurd thing; and so is it for a Christian to be without faith which he hath universal use of, and without which it is impossible to please God, it is a thing unreasonable and absurd▪ How can such a one repeat his Creed (I believe in God, etc.) but he must multiply lies as fast as he multiplies words, every word he speaks is a lie to God to the world, and to his own soul. I hope there be but few of this sort amongst us, if there be, let them hear their doom, and read their Neck▪ verse, john 3. 18. He that believeth not is condemned already▪ he needs no further trial or conviction, his sentence is past, and though he live in the world (like a thee●e in a common ●ay●●) ●ee is a condemned man in the sight of God. But what is their no relief, no remedy, no redemption for such a one, but he that 〈◊〉 now an unbeliever must of necessity be damned eternally? God forbid: I would be loath to interclude the hope of salvation to any man whatsoever; and therefore take this comfort with you, you know there is always a space of time▪ some distance betwixt the condemnation and the execution of any Malefactor▪ during which time if he can work means to procure a pardon, his condemnation is disannulled▪ so that though a prisoner be cast by the ●ury, and condemned by the judge, yet no man can say directly he shall suffer death▪ because the mercy of the King may pardon and release him. In like manner, though an unbeliever be condemned by the verdict of his own conscience, and by the sentence of God's word (which shall judge a man at the last day) yet there is a latitude, a space of time (I mean the term of this life) between the condemnation and the execution, and this space is spara miser●cordi●, the compass or circuit wherein God's mercy and our repentance ●●●ves▪ if in this Interim a man can make means to jesus Christ to procure him a pardon from God (as that he hath promises to procure for any poor sinner that makes means unto him, for it is his office to be our Advocate, and you know a good Advocate doth always help a bad cause.) I say if he can out 〈◊〉 out his pardon before 〈…〉 of his 〈…〉 his some shall be 〈◊〉 before the 〈◊〉 of God, and his 〈◊〉 shall be as i● they had never been. So much by the way o●●●e comfort of such 〈◊〉 are 〈…〉 faith. The second sort are 〈◊〉 men that have nothing else but faith, that make profession of faith and a good conscience▪ but have no other virtue, no manner of good 〈◊〉 to commend them to God or to the world▪ The 〈…〉 add to your 〈◊〉 virtue. 2. Pet. 1. 7. because though the excellency of a 〈◊〉 lie chiefly in his faith, whereby he 〈◊〉 hold upon ●esus 〈◊〉 for life and salvation; ye● this ●aith is not complease▪ 〈◊〉 perfect and right ●s it ought to be, unless it have believe added to it. As Solomon saith, Eccle. 7. 11. Wisdom is good 〈…〉 it doth well without it, but better with it; so doth ●aith with virtue. And the reason is, ●aith hath 〈…〉 a drawing property, it draws home grace and mercy to a man's own soul (as a loadstone if it be not rubbel with Garlic will draw, so will faith if it be not suffyed with sin:) virtue hath 〈…〉 and 〈…〉 our 〈…〉 that virtue was gone out of him, he did not keep his virtue to himself, but was content it should go out of him, that others might be bettered and amended by it. Have but patience a little, and 〈…〉 you the 〈◊〉 that 〈◊〉 be ●dde● to ou●●aith▪ by the 〈…〉 of those whose 〈◊〉 was commended by our Saviour Christ himself tobe a 〈◊〉 and a saving ●aith. 1. Fides 〈◊〉 Mat. 〈◊〉 The faith of the woman with the blood● 〈◊〉 ●●ee came creeping 〈…〉 our Saviour, and drew virtue secretly from him and went her way and made no words of it▪ And our Saviour saith unto her▪ Go thy way, thy faith hath 〈◊〉 th●● whole▪ what kind of faith was 〈…〉 was a private a secret faith▪ a ●aith that can go to ●od and make no 〈◊〉 of it, that can draw virtue from 〈◊〉 make no boast of it, that is one property of a saving faith. 2. Fides 〈◊〉 th● faith of the 〈◊〉 wo●an, Mat. 15. to whom our Saviour promised such an unlimited Bo●ne, what 〈◊〉 of ●●ith 〈◊〉 here it was a patient and an humble faith; she 〈…〉 to be 〈◊〉 to be despised, to be called a dog to her own face, any thing whatsoever so that she might but 〈…〉 ●avour, and wring some 〈…〉 the hands of God. This is ●●other virtue of a saving faith it makes a man 〈◊〉 humble in all discourtesies; no man living can think so basely or speak so 〈◊〉 and 〈…〉 as he thinks and speaks of himself: his enemies and he are well agreed, they 〈◊〉 h●● and he 〈◊〉 himself▪ 〈…〉 and ●ee reviles himself; they 〈…〉 of him, he thinks and speaks as ill o● worse of himself▪ and so the 〈◊〉 is quickly ended. This also is a virtue that mu●● be 〈…〉. 〈…〉 you know how 〈…〉 at 〈◊〉 (that wa● as one 〈◊〉 interpr●●s it, that God through Christ ●ight look upon her and ●he through Christ might look● upon God 〈…〉 washing his 〈◊〉 with 〈…〉 with the hairs of her 〈◊〉 well ●aith▪ our 〈…〉 thy way▪ th●●aith hath saved thee: what kind of faith was he●●▪ it was a weeping, a 〈…〉 faith without 〈◊〉 will 〈…〉 the repenting ●aith that is the saying 〈…〉. 4. Fides 〈◊〉 the ●aith of the 〈◊〉 leper. Luke 17. Th●● 〈◊〉 and gave 〈…〉 God and to ou● Saviour 〈…〉 Go● thy way, thy 〈…〉 of ●aith was his? it was a 〈…〉 to 〈…〉 without 〈…〉 without expression o● ou●●uty to God will 〈…〉 that is the saving 〈…〉 be added to our faith. 5. Fides Bartim●i, the faith of Bartim●ius the blind beggar, Luke 18. that cried so improtunately to our Saviour Christ, jesus thou son of David 〈…〉 upon me; and would take no repulse, but else more they rebuked him for his clamour, so much the more he cried, Thou son of David have mercy on me. God thy way (saith our Saviour) thy faith hath saved thee: what kind of faith was his? it was ●n earnest ●aith, a zealous, a prayerful faith: faith without zeal without 〈…〉 and importunity to God in prayer will never save 〈◊〉 man▪ it is the zealous faith that is the saving faith. That is another virtue that must be added to our faith. 6. Lastly▪ Fides 〈◊〉 Mat. ●. The faith of the Centurion; 〈◊〉 Saviour himself admired it, and said, I have not found so great faith 〈…〉 in Israel. What kind of faith was his? it was a merciful, a compassionate faith: the Centurion ailed nothing himself, only he had a poor servant that lay sick at home, visited by the hand of God, and his heart could 〈◊〉 be as rest, till h●e had wrought a means to our Saviour to relieve and restore him. Here is 〈…〉 man 〈…〉 to them that are in misery▪ Faith without compassion and mercy to the poor and needy will never save a 〈…〉 it is the merciful faith that is the saving Faith. These be the virtues that 〈◊〉 be added to our faith▪ without which (whatsoever we profess) are cannot 〈…〉 in truth and reality to believe 〈◊〉 in God. If 〈◊〉 be away, all the rest of ●osephs brethren might as good stay at home▪ so if virtue be wanting, our faith will stand us but in little stead to 〈◊〉 and therefore marks what follows▪ in the 〈…〉 God▪ 〈…〉. I might here (by the way) observe from 〈◊〉 order of the words, that before a man can do good works that may be acceptable to God, and available to his own soul, he must first be a believer, and be endued with faith and other graces from above, for if the water be soul in the well, it must needs be soul in the bucket; if the heart be unclean within, the works that issue from it must needs be so much the worse. But I never loved to dishearten any man from well-doing; to tell men (as some do, because they have alittle authority for it) that the best works that men can do, if they be unsanctified (to their thinking) and unregenerate, are but splendida pec●ata, glorious and glittering sins, that may perhaps slake the fire of Hell, but not extinguish it, and make a man's damnation (it may be) somewhat more tolerable, but not a whit the less durable, what miserable comfort is this to a weak well meaning Christian: it is just for all the world like that which Bias calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Backward forwarding of a cause; it is rather terrifying then enduring, and will sooner drive a man off, then draw 〈…〉 God with his substance, and to help himself to heaven by well-doing: for my own part, I am of the same mind for matter of good works, that Saint Paul was for matter of preaching, Phil. 1. 15. some (saith the Apostle) preach Christ of ●●vie and strife, and 〈◊〉 of good will and love; what then? (saith he) why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 whether in pretence or in truth, so that Christ be preached; I therein do rejoice, yea and will rejoice; for I know that somebody shall far the better for it, It shall 〈…〉 my 〈◊〉 ver. 18, 19 Thus say I, some men do good works out of faith and a good conscience▪ others perhaps out of vainglory and ostentation; what 〈◊〉 Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any way, so that good works be done sincerely▪ 〈…〉 sincerely I for my part both do & will commend & 〈…〉 for I 〈◊〉 that God must needs have some glory, the Church & the poor some good, and themselves without all doubt shall be ultra condig●um rewarded for it. In the 9 of Luke, there was one that cast out devils in Christ's name who followed him not, the Disciple tell our Saviour they had forbidden him our Saviour rebuked them and said, Noah, I will none of that, Forbid him n●t, for ●ee that is not against us, is for us. ver. 50. Christ would have no man hindered or discouraged from well-doing, (whether he follow him or follow him not) but let them have all the encouragement that may be to forward and further men in doing good. You know what God said to Cain, Gen. 4. 7. If thou dost well, shalt thou not be accepted? and you know what Cain was, to show that God will accept of any man's well doing. Some men (no doubt) do good works Obediently, because God commands them so to do; others perhaps do it only R●tinually, because they think well of it themselves: what then? as long as God accepts it, what reason have we to speak against it. I say no more but what was said to Gideon, Up a●●kee doing, and the Lord shall 〈◊〉 with you for good. So I come more nearly to the Apostles in junction touching the maintenance and continuance of good works among men which are of three sorts. 1. Opera pirtatis, works of piety and devotion to God, as prayer, thanksgiving, besides other divine expressions and exhibitions of ou● duty, of 〈…〉 our God for God's services are of two sorts▪ some are cheap services that come gratis and cost us nothing, coming to Church, hearing of Sermons, receiving the Sacrament, and few there be that make any scruple of these because they come of free cost: (yet the old world was, 〈…〉 other some a●● chargeable service●▪ 〈…〉 the maintenance of God's ministry, the building and repairing of his sanctuary, and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which the Apostle speaks of Heb. 7. 4.) paying tithes of the best and principal of allthings in 〈…〉 did; when it comes to these (as 〈◊〉 said 〈…〉) The Lord pardon his servants in these things, 〈…〉 have not one to an hundred, but will haggle and dodge with God most shamefully and basely when it comes to a matter of cost▪ what law compels them, that they do, but it is 〈…〉 God knows) against the hair, nay against the very heart of them to part with any to the Lord from whom they have received all things: just as one said of his Saint Martin, Martinus ●onus in auxilio, churu● in negotio, he was a good saint for his assistances, but a chargeable saint for his businesses: so basely do many think of God, they like his succour well, but hot his service: He is a good God for his comforts, but for his costliness they would willingly have that abated. Time was when men faulted in excess; the jews were fain to be restrained by Proclamations, our Ancestors were fain to be restrained by Statutes of mortmain; now there needs none of all this, men know how to shut their hands alone, and strive rather to be injurious than any way helpful to God and his Church. I say no more, but refer you to our Saviour's determination; He oporte● facere, these works of piety must not be left undone, if ever we hope to be saved by that God whom we profess to believe. 2. Opera 〈◊〉 works of Charity and compassion to the poor. Esay●8 ●8. 10. Draw out thy soul to the hungry; if thou be'st not able to draw out thy purse or thy possessions, then draw out thy soul in a tender compassion and commiseration of their miseries, as it is said of our Saviour, when he saw the poor people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his bowels yerned upon them, why is it that Christ saith, The poor ye shall have always with you, but that such as are rich and wealthy might make God some part of amends for their trespasses and sins by supplying the wants of the poor and needy; that God may have honour from them both, as from a Physician & a Patient when a bodily cure is wrought, both are joyful, both thankful to God: you know the place, Dan. 4. 27. Break off thy sins by righteousness, & thy 〈◊〉 by showing mercy to the poor: if there be any way in the world for a rich man to break off the yoke of sin and Satan from his neck, and to deliver his soul from the hand of hell, it is by deeds of charity and works of mercy to the poor. I will have mercy (saith God) and no● sacrifice▪ Hof. ●. 6. where mercy and sacrifice may stand together, it is reason God should have both; but it there must be a separation, if there must be a defalcation, that must be cut off; God had rather lose his own part, than the poor should lose theirs; God had rather lose a sacrifice or a work of piety, than the poor should lose an alms or a work of mercy. I will have mercy and not sacrifice: I say no more but this, show mercy to the poor for Christ's sake and Christ will show you mercy for the poors sake: and so much for the second sort of good works, which are Opera charitatis, works of charity to the poor. 3. Opera H●n●statis, works of honesty and good dealing with neighbours and strangers, that is, to do as we would be done unto, and to be as loath to do wrong, as we are to take it. They say that honesty and plain dealing is a jewel, and he that useth it shall die a beggar: but wot you what one wittingly replied, That Beggar shall go into Abraham's bo●ome, when all dishonest worldlings with all their dishonest gains shall be damned (like Dives) to the pit of hell. And therefore as you desire to escape that direful slaughter-house of hell, & those everlasting burnings in that infernal pit, be ru●e● 〈…〉 and see that you provide things honest in the sight of God & men; that if ever you shall come to be questioned, as jacob was by Laban, how you came by your goods, you may be able to say (as jacob did) my righteousness shall answer for me. And so much briefly for the three several sorts of good works, which every Christian is bound by his belief and faith to God, to do and to maintain to the utmost of his power and ability. It remains how this must be done, and that you shall see by the sequel. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be careful to maintain good works, (so we translate it) the word signifies somewhat more, i. ut studeant that they study, devise and beat their brains, how they may do good to those that stand in need of their goodness, according to that Esay 32. 8. The liberal man deviseth liberal things; he studies upon his bed (as a mother doth when her child is sick) what course to take, what means to use to make the Church and the world the better for him. Solomon saith, Pro. 14. 22. Mercy and truth shall be to them that devise good: i. Mercy in the promises, and truth in the performances of God's favour and goodness to that man's soul. As on the contrary it is the brandmarke of a man that fears not God, Psal. 36. 4. He deviseth evil upon his bed; it is bad enough to do evil any manner of way, though it be ex non advertentiâ, for want of good taking heed, (as Gods best servants do many times, and are heartily sorry for it when it is done, so that were it to do again they would not willingly do it for a world) but for a man in cold blood (as we say) to lie and study and contrive a way to sin, and to project and plot his sins aforehand, it is damnable and devilish. And mark the place where a graceless man deviseth evil, David saith, In cubile suo, upon his bed, in the dark and silent night when a man should do nothing but pray, and sigh, and groan, and cry to God for mercy and grace, and remission of sins; then doth a wicked man lie and plot and beat his brains how to be revenged on such a neighbour, how to bring such a wicked enterprise to pass, that the world may take no notice of it: oh that such men would remember that woe, Mich. 2. 1. We unto them that devise evil upon their beds, and in the morning rise and practise it: that is a degree beyond the former evil, if a man hath had evil thoughts or evil purposes in the night (as the best man may have) the first thing he should do in the morning should be, to down upon his knees to God, and desire the Lord (as Peter advised Simon Magus to pray, Act. 8.) that the thoughts of his heart might be forgiven him: but for a man first to devise evil without remorse of conscience, and then to practise it, what is this? but to add sin to sin, and even with cartropes to pull down the curse of God upon his own head. And therefore as you love your souls take heed of devising evil by yourselves; drive away those evil thoughts, (as Abraham did the fowls) with the staff of earnest prayer; and (as the Apostle saith) Phil. 4. 8. If there ●ee any virtue, if there be any praise in you, think on these things that my text enjoins you; and when you have any leisure, any spare time from the world, devise (in God's name) and beat your brains how you may compass to do some good work which may tend to the right way of pleasing God, and of saving your own souls. So much for that particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that believe in God must study and take thought how to maintain good works. 2. To maintain good works, the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifies pr●esse to be before others, to be a Precedent or an antecedent in good works; not only to take example by others, but to give example to others of goodness and well-doing: as in giving of honour, so in doing of good, we must strive to go one before another, not singer and stay till we see what an other man will do, or what such a man will give to pious and charitable uses, but strive to be the first in a good action. That that saved Shimeyes life. 2. Sam. 19 20. was, that he was the first of all the house of joseph that came to meet the King: so was 〈…〉 that came to our Saviour's 〈◊〉 and you know in the pool of Bethesda, john 5. he that stepped in first was cured of whatsoever disease he had, and none but he that stepped in first. In worldly matters men are forward enough, they need neither clock nor bell to awaken them, neither spur nor switch to drive them on; if there be but a good lease to be taken, a good bargain to be bought, a good preferment to be gotten, every one strives who shall step in first: but if it be a matter that concerns the serving of God, or the doing of good, as our Saviour said of the Scribes & pharisees, Mat. 21. 31. they care not though the very Publicans & harlots go into Heaven before them: thus backward men are when they should be forward, & forward when they should be backward. If it be in a matter of fashion, or a matter of faction, every one desires to be the Antesignanus the Ring leader, the first and fore-most in it; but if it be a matter of piety or charity, I pray let who will go before (it may be) at their leisure they will follow after. It is good I confess to be a follower of good men. Heb. 13. 8. Whose faith follow, considering the end of their conversation. Daubtlesse there be some that follow the paths of Christ, and (to use the words of Salvia●us) patenti●ra faciunt D●mini vestigia, they make the footsteps of our Saviour more plain and easy by the example of their virtue, and by the evidence of their bounty; it is good for any man to be a follower of such: But where such are not (for they are rara aves) happy is he that can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as my text speaketh) that can be a precedent of good works, that can shine as a light in a dark place, and go before others in well-doing, that others may follow and be led by him to the kingdom of Christ and of God. 3. This I suppose to be the Genuine signification of the word, but we will take it also in that sense that our translation renders it, (namely) to maintain good works; and that offers us this consideration, that he that believes in God must be careful, not only to do good works for the present, but so to order his affairs and husband his estate, that he may enable himself to maintain good works and to continue and hold out in well-doing for the time to come. Most men when they are pressed to works of mercy, think it enough to say, I am not able, I have not wherewithal; But why are ye not able? how comes it that you have not wherewithal? If God hath disabled you by his own immediate hand that you ha●e not water enough to drive your own mill (as we say) not means enough to maintain your own family; the excuse is just and good: but if a man have disabled himself by his own improvidence, unthriftiness and wa●●fulnes▪ and have crumbled away his means by drinking and dicing, etc. and so have made himself unable to do any good work, it is both a shame and a sin too. But what remedy? how should such a man do to enablen himself to maintain good works? Ans. 2. ways. 1. By industry and diligence in his casling, so the Apostle adviseth, t●tid●m v●rbi●, Eph. 4. 28. Let him that stole steals no more, but let him labour with his hands the thing that is good, that he may have wherewithal, (not only to supply himself) but to give to him that needeth. He than that would do bona opera good works, must be bonus operarius a good workman, i. not deal in dishonest trades, nor use unlawful means to get his maintenance, but labour with his hands the thing that is good, for than shall he be in a way to receive a blessing from God, you know the place, Psal. 128. 1. Blessed art thou that fearest God and walkest in his way, for of thy labour thou shalt eat, oh well is thee, and happy shalt thou be. Solomon saith in one place, the blessing of God maketh rich; in another, The diligent hand maketh rich, to show how God blesseth the diligent and industrious, and enableth them to every good work. jud. 19 ye read but of one good man in all Gibeah, that had any inclination, any disposition to do a good work, to harbour a poor Levite, and that man was a labourer, that came home from his work in the evening, all the rest were quaffing & revelling▪ and that one man ended his labour i● 〈…〉 the other ended their play in a brutish act of villainy, industrious spirits are commonly best disposed to goodness, whereas those that give themselves to lose & idle courses are fit for nothing but sin. Solomon describing a virtuous woman Pro. 3●. saith▪ in the first place, she stretcheth out her hands to the spindle▪ i. to her work, and in the next place, she stretcheth out her hands to the poor, i. to charity; the one enabled her to maintain the other: So a father speaking of Abraham's hospitality in entertaining the Angels Gen. 28. observes, that there was nullus ●iger in dom● sapientis, not a slothful body in all his house, but all busy, and well employed: Here was a family like to maintain good works and hospitality. This is one way to enable a man for well-doing: the next is, 2. By Frugality and thriftiness in his expenses, the proverb is true, Bonus condus facit bonum promum, etc. a good layer up makes a good layer out, and a good sparer makes a good spender, we have a famous example in joseph, who by his thriftiness and frugality saved the lives of his father and all his family. Our blessed Saviour (a quo virtutem possi● discere virtus) of whom virtue itself may learn virtue) amongst other divine lessons, hath taught us this of Frugality by his own example; so to dispose that plenty which Gods goodness hath bestowed upon us, that nothing be lost. john 6. 12. Gather up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Christ) the very fragments and o●●alls that nothing be lost. Now if he that could do wonders, and miraculously multiply meat and drink at his pleasure would be so saving and frugal, how thrifty and sparing ought we to be, that have nothing of our own, not so much as our daily bread, but what his mercy affords us out of his hidden treasure. I know there is parsimony enough in the world, but it is to a wrong end. Some there be that spare and save, they know not why, nor for whom: like him Eccles. 4. 8. that is alone by himself, and hath wife nor child, yet there is no end of his gathering, neither doth he so much as say or think (saith Solomon) quare defraudo animam meam, why do I defraud my own soul: such a one is a very fellow to himself, and a very thief to his own soul. jer. 17. 17. as a Partridge fits on eggs and hatcheth them not, so he that getteth riches and not by right means, (nor to a right end) shall leave them in the midst of his days, & at his end shall be a fool; that is all he gets by his miserableness, he leaves all his goods behind him, carries nothing with him but his sins, & so coram domino vacuus apparet, appeareth before the Lord empty, I mean, of grace & good works, & how can such a one hope to be welcome to God. Others spare like him, Luke 12. that they may say to their souls in future times, Eat, drink, take thy case, etc. such men God commonly disappoints, when they think to take their pleasures, God sends some evil Angel to take away their souls; and then ●ujus, etc. whose shall those things be that thou hast laid up? Others spare, pretending to have to keep them when they are sick; that is not amiss, yet many times God punisheth them in that, they shall spend their means upon Physicians, as the woman with the bloody-issue did, and be never the better. Others spare to leave enough to their children, that is good; but if that be all, see job 20. 10. ●lij ●ius placab●nt ●●ndicos, his children shall flatter the poor for bread i. an other shall possess his means, and his children come to poverty. The only true and right end of thrift and frugality should be to maintain good works and hospitality, when a man spares from himself that he may have to give to him that needeth▪ according to that of our Saviour Luke 11. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after our own necessities are served, then give alms of those things that are within (saith Christ,) that is, within our power, or within the compass of our abilities, so Pro. 5. 15. first drink the water of thy own ci●●er●e (that is provide for thee and thine) and then let thy fountains flow forth; first for our own use, then for the use of others. For though Charity begin at home, it must not end at home, but imp●rt it sel●● to the good of others. And these b● 〈…〉 maintain good works. One thing only remains, and that is the reason why they are to be maintained, as David answered his brother. 1. Sam. 17. 29. when he questioned him, why he left the sheep and came into the camp, I● there not a cause (saith he?) so say I, If you desire to know why good works must be maintained, Is there not a cause, specified in the text? These things are good and profitable unto men: I could show you diverse other good causes and considerations for the maintenance of good works; I will but name them, and conclude. 1. Propter placentia● Dei, for the pacifying & pleasing of God. Heb. 13. 16. To do good and to distribute for get ●o●, for with such sarifices God is well pleased: if we that so oft, and so many ways displease & anger God by doing ill▪ will not some times and some wales endeavour to please him again by doing good; how can God take it well at our hands. 2. Propter 〈◊〉 fidei, for the evidence and manifestation of our faith; as it is said Acts▪ 14. 17. that God left not himself without witness, in that he did good, etc. his own good works are his own witness to testify and prove the providence of his goodness to the sons of men: so were our Saviour's, Opera 〈…〉 me, my own works testify of me that I came out from God: so must we have good works to testify the truth and goodness of our faith, though as Saint john saith, 1. joh. 5. 10. He that believeth in the son of God, hath the witness in himself; that inward testimony is sufficient for a man● own satisfaction, but not for the conviction of others▪ therefore saith Saint james, show me thy faith by thy works; thou mayst show it to God in another kind, but to me thou must show it by good works. For ubi opera non apparent extra, fidem non 〈…〉 esse intr●, (saith a father) where I see not good works without, I will never 〈…〉 any 〈◊〉 within. 3. Propter▪ 〈◊〉 adversary, our adversaries the Dapists they upbraid us (as Peninnah did Ha●●ah) with our unfruitfulness; they crack that all our Churches, all our Hospitals and Colleges are theirs▪ and albeit enough is said and done to break the teeth of their slanders, yet if it be possible, let us (as Saint Peter adviseth, 1. Pet. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muzzle them quite, stop their mouths and put them to silence by doing more good; for so is the will of God (saith he) that with well-doing, ye should put to silence the ignorance of foolish men. 4. Propter indigentiam mundi, the poor we have always with us; wherefore? but that as the Israelites in the wilderness did help one another in gathering of Manna, whence it came to pass, that he that gathered much, had nothing over, and he that gathered little, had no lack: so (saith the Apostle. ●. Cor. ●.) should it be among Christians: one man's wealth should supply another's want, that God may have glory from both, (as I said before.) 5. Pr●pt●r consequentiam commodi, from the profit and benefit ●●●ing from good works; which is the reason added in my text, These things are good and profitable unto men. The heathen man could say, Ad utïlitatem omnes rapimur, neque aliter ullo modo possimus; All men living run headlong after profit, neither can they possibly do otherwise: now if ye will believe the Holy Ghost, there cannot be a more profitable thing than well-doing, both for this life, and the life to come: not that I care for a gift (saith the Apostle, Phil. 4. 17.) but I desire fruit that will further your account. Every good work that a godly man doth is put upon his score, it stands upon his account; so that when God and he shall come to reckon at the last day, he shall have nothing to answer for, but all his evil works shall be forgiven him, and for the good works that he hath done, shall he hear that heavenly voice from the mouth of jesus Christ, Come thou blessed of my father, inherit the kingdom prepared for thee, etc. To which kingdom God of his mercy bring us for Christ jesus sake, to whom with the Father and the holy spirit, be given and ascribed all honour and glory, be done and performed all service and duty from henceforth for ●ver more. Amen. FJNJS. A SUMMER SERMON UPON ELIAHS' PRAYER; Preached in the Cathedral Church of St. Paul's in LONDON, on the last Sunday of Trinity Term in the after noon being a time of 〈…〉 and drought. By John Gore, Rector of Wenden-lofts in Essex. printer's or publisher's device Printed at London by Thomas Cotes, for Thomas Alchorn, and are to be sold at his shop in Paul's Churchyard, at the Sign of the Greene-dragon. 1635. TO THE RIGHT WORSHIPFUL, Mr. WILLIAM BIRD, Doctor of the Civil Law, my most worthy Friend and Benefactor. RIGHT WORSHIP. WHen I consider the manifold favours and courtesies that I have found at your hands, I am ready to say unto myself, as Ruth said once to Boaz, Ruth 2. 10. Quare inveni gratiam? Why have I found grace in your eyes, that you should take knowledge of me, seeing I am a stranger? For mine own part I can impute it to nothing, but unto God's goodness, and your own worthiness: And my only ambition is to make you this acknowledgement 〈◊〉 the world may for, though I 〈◊〉 p●●re, 〈…〉 N●● 〈◊〉 Ioa●●is●t ●is●t to David 〈…〉 Sam. 24▪ 3. so wish I to you, The 〈◊〉 God 〈◊〉 ●●t● your ●●tate, how much soever it be, an hundred fold, and that your eyes may see it, and your heart may rejoice in it all the days of your life. Thus prays Your poor unworthy 〈◊〉. JOHN GORE. A SUMMER SERMON. JAMES 5. 17, 18. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it reigned not on the earth by the space of three years and six months. And he prayed again, and the heavens gave rain, and the earth brought forth her fruit. THe sum and drift of this Text is to set forth the efficacy, or rather omnipotency of earnest and fervent Prayer▪ There be two graces of God in man that may justly be termed Omnipotent or Almighty graces; God himself being pleased to show his Almighty power and goodness in them, and they are Faith and Prayer. 1. For the first, Mat. 15. 28. O woman great is thy faith, be it unto thee even as thou wilt. What a large unlimited Grant and Patent was this for a poor sinner to ask what she would, and have promise of acceptance. Mark. 9 23. to him that believeth all things are possible. Look what a believer cannot do himself, God himself will do it for him, and yet it shallbe accounted as his act and deed. Phil. 4. 1●. I can do all things through Christ that strengtheneth me: Not meaning that he could do all things in general and at large, as to walk on the waters, or fly in the air, etc. but all things that belonged to his calling, all things that concerned his Ministry, and all things that pertained to the right way of pleasing God and of saving his own soul: He could pray well, Preach well, live well; he could want and he could abound, he could conform and apply himself to all estates whatsoever: All this he could do, not by any power or ability of his own, but by the strengthening grace, and faith, and virtue of jesus Christ, (I can do all things through Christ that strengtheneth me.) As on the contrary, Our Saviour saith of himself, Mark 6. 5. that he could do nothing worth speaking of in his own Country▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ or mighty w●rk●, no work of wonder (in respect of what he could have done) only because of their unbelief: and mark, that it is not said, He would do no such works there, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He could not do them: not that Christ was unable for want of power, but he saw it was unavaileable through their lack of faith. For the power of God, and the faith of men, are like the spirits and the sinews in the body, the one moves, and stirs, and works within the other; if there be no faith in us, there can be no expectation of any power or any help from God. 2 The other omnipotent grace is Pr●y●r; and that you may be assured it is so, mark but that expression, Exod. ●● 10. Let me alone (saith God to Moses) that I may conf●●●● them, and I will make of thee a great Nation. What a word was this to come from the mouth of Almighty God, to bid a poor weak creature, let him alone: it shows that Moses by his prayer did even (as it were) overpower the Lord, that the Lord had not the power to revenge himself on that provoking people, as long as Moses interceded for them. Such a powerful man with God was Eliah here in my Text: His mouth (as a Father saith) was Franum Coeli, the very bridle of heaven; he could even rule the heavens with his prayers, as a man rules a horse with a bridle: Now lest you should think he did thus prevail with God, rather by the privilege of his person, then by the virtue of his prayers, The Apostle tells us for that, he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was a man subject to the s●m● passions that we are, and yet his prayer took such good effect. (Eliah▪ was a man subject, etc.) In my Text there are two general points to be considered. 1. The condition and quality of Eliahs' person, [He was a man subject ●o like passions as we are.] 2. The condition and quality of his prayer; that like a two-edged sword, it cut both ways, and prevailed in both kinds; both to bring a judgement, and to bring a blessing upon the people. His first prayer like a burning fever entered into the bowels of the earth▪ and scorched and dried up the Rivers and Lakes, and Springs, and le●● no moisture in them; and so brought a judgement of drought and dearth upon the land. His second prayer went up into the clouds above, and fetched an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heaven-dropping dew, a happy and a heavenly rain that moistened and fattened, and refreshed the earth again. [He prayed again, and the heavens gave rain, and the earth brought forth her fruit. 1 The co●●ition and quality of Eliahs' person, what manner of man Eliah was? My text saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man subject to the same passions, to the same frailties and infirmities that we are. Hence you may observe, that no profession of holiness, no practice of piety, no degree of grace and sanctification in this life, can exempt, or free, or privilege a man from common passions and infirmities: Eliah was a man of God, a mortified and a sanctified man, and one of the greatest favourites in the Court of heaven, and yet a man subject to passions. What shall I need to multiply examples to prove this point, when we know the Apostle affirmeth even of our Saviour himself, That he was in all things like unto us sin excepted: set but sin aside (whereof his blessed person was uncapable, for as no rust can take hold of burning and ●●aming iron; no more could any ●●me or corruption take hold of his pure and precious soul) set but that aside, and our Saviour Christ was (as Eliah is said to be) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ a man subject to the very same 〈…〉 and passion●, of anger, and fear, and sorrow, and sadness, that we are: and happy was it for us that so he was; for by this means he became (as the Apostle saith, Heb. 2. 17. Amercifull High-Preist, one that knew how to tender and succour our infirmities, because himself had a feeling of them in his own nature. This made him so tenderly affected towards the hungry multitude, Matt. 15. because himself knew by his own experience what an unsufferable misery hunger was. This made him so compassionate towards the sorrows of Mary and M●●sha, Io●. 11. because himself was 〈…〉 acquainted with gri●●● and sorrow: And such was his compassion toward Peter in that state of desertion wherein he lay, Luk 22. because himself known and felt in his own soul, what a woeful thing it was to be forsaken of God. And this is the assurance which the Apostle gives us that we shall obtain mercy and grace from jesus Christ, to help and comfort us in time of need, Heb. 4. 16. because himself had a feeling of the same infirmities, and was a man subject to the same passions that we ourselves are, sin only excepted. In a word then, as there is no Rose since the Creation, but hath his prickles, as well as his sweet leaves; so there is no man living since the fall of Adam (except our Saviour forementioned, who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man both) but hath his passions as well as his perfections, his infirmities as well as his graces. As Cyril observes, there is no Rock of stone so hard, but hath some cracks, some clefts and seams in it, whereat weeds spring out and grow: so there is no man's heart so sanctified and filled with grace, but hath some cracks, some flaws in it, whereat his sins and corruptions sprout and issue out, to his no small regret and grief. And as we see by experience, that there is chaff about every corn in the field, and bitterness in every branch of Wormwood, and saltness in every drop of water in the Sea; so is there infirmity and frailty, corruption and passion in every man, woman, and child, of what estate, of what degree, of what profession soever. Eliah was a holy man, a zealous man, a man of God, and yet a man subject to passions. Let no man therefore be too forward or too severe in censuring and condemning the follies and frailties, the weaknesses and passions of godly men, or of the men of God, (such as Eliah was) for alas, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject to the same passions that other men are Solomon tells us, Pro. 27. 19 That as in water, face answereth to face, so doth the heart of man to man. A man that looks into the water, or into a glass, shall see a face there in all points answering to his own, the same spots, the same warts, the same wrinkles and blemishes that he sees in the face in the water, they are all the very same in his own face, there is face answering to face: so doth the heart of man to man; the same evils, the same corruptions, lusts and sins, that thou seest in another man's heart, breaking out into his life, the very selfsame are in thy own heart; his heart to thine is but as a face answering to a face in the water. Observe the Apostles demand, 1 Cor. 4. 7. and apply it to thyself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Who makes thee to differ from an other man? For by nature all are alike, all equally devoid of spiritual grace and goodness, and all equally prone to sin and wickedness: how comes it to pass then, that one man differs from another, that one is holy, blameless, and undefiled in his way; another licentious and loose, and spotted with the world? Answ. It is not any thing in nature (believe that for a truth) but merely that same Gratia discriminans (as Divines call it) that distinguishing Grace of God, it is that which makes the difference betwixt one man and another. Let no man therefore ascribe any thing to himself for his freedom from great offences, but give God the glory of his grace which had made him to differ from the greatest sinner; and if at any time, thou seest another man break out into passion, or miscarry in his way by some ill temptation; reprove him in God's name; and pray for him when thou hast done, and withal, reflect upon thyself, and say, as Plato did, Num ego talis uspiam? Am not I such a one? Have not I been, or may not I be as vile and as vicious as he? Be not therefore too censorious, nor too supercilious (as the manner of some is) but incline rather to think every man better, than to think any man worse than thyself; if thou seest thy brother overtaken in a fault, do then as the Apostle adviseth thee, Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restore him with the spirit of meekness, or (as the word signifieth) bind him up gently and lovingly, as a Chirurgeon doth a bone that is out of joint; Considering thyself (saith he) lest thou also be tempted; considering (I say) that thou art, as he is, and all men are, as Eliah was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, too like one another in that which is naught, all subject to the same passions; All (as the Apostle saith) shut up under sin, And I pray God of his goodness have mercy on us all. Amen. Again, the consideration of this, if it be rightly conceived, may serve for a comfort and a stay unto such tender consciences as have sinned of infirmity, and like Moses in their haste, have spoken unadvisedly with their lips, not being able for the time to overrule and bridle their passions. It is some comfort to consider, that the greatest Saints of God have sometimes been of the same temper; yea there is not a soul in heaven (the soul of jesus Christ only excepted) but hath been sometimes subject to the very same passions. And I said, This is my infirmity (saith the Psalmist, Psal. 77. 10. but I remember the years of the right hand of the most High. (ay) I consider and call to mind that God in former times, and in the days of old, hath had compassion upon the same infirmities in other men; and why should I misdoubt (he being still the same compassionate God) but that he will have pity and compassion upon the same infirmities in me. But some man may say: How shall I know and be assured that my sins are sins of infirmity, such as God will wink at; and not rather sins of presumption and iniquity, such as his soul abhors? Answ. A sin of infirmity may be known two ways, 1. By the antecedent which goes before it; and that is an honest resolution of a man's heart against sin and evil; when a man doth steadfastly resolve (by the assistance and grace of God) to separate himself from every known sin, and to sanctify himself in all holy duty and obedience to God, striving by a holy desire and an hearty endeavour, in nothing willingly to sin against God, but in every thing to please him and approve himself unto him: if such a man chance to fall by occasion into a fault, or be overtaken unawares (as the Apostle speaks, Gal. 6. 1.) besides the purpose of his heart, and against the intention and desire of his soul; that man's sins, are sins of infirmity, which by the mercy of God shall never be laid to his charge. Contrarily, when a man shall hang in ●quilibrio, in an even balance (as it were) betwixt wickedness and goodness, and shallbe equally disposed to sin or not to sin as occasion shall offer itself: or which is worse, shall do like him, Psal. 36. 4. shall set, and settle himself in a way that is not good, resolving with himself, that this sin ●its my turn, and pleaseth my humour, and I will not part with it: or which is worst of all, when a man shall draw iniquity with cords of vanity (as the Prophet spaketh) as if the devil were backward, and sin would not come fast enough upon him of its own accord; shall fish and angle for it, and hunt after ill company, and draw himself and others into sin, as Fish and Fowls are drawn into a net, to their ruin and destruction; this man's sins are far beyond the sin of infirmity, for they are sins of iniquity and sins of obstinacy, and such as will cost him many a sigh, many a groan, many a tear, before ever he shall attain to this comfortable persuasion, that there is compassion with God, and salvation with Christ for his soul. 2. A sin of infirmity is known by the consequents of it, or that which follows after it: it leaves such a sting behind it in the soul, that a man can never be at quiet in his own conscience, till he hath made his peace with God by a sound and serious humiliation, and reconciled himself again to jesus Christ. Yea, it never leaves a man, till it hath brought him to that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Indignation which the Apostle speaks of, 2 Cor. 7. 11. that a man shall even fret and vex and fall out with himself for offending and provoking so good, so gracious a God. It will make a man upbraid himself for a very beast and a fool (as David did, Psal. 73.) So ignorant was I, and so foolish, even as a beast before thee. And it is a sure rule, that of Saint▪ Augustin; peccata non nocent, si non placent; if a man's sins do not please ●im they will never hurt him. Whereas on the contrary, when a man can carry away his sins as lightly as Samson carried the gates of Azz●, that they are no burden to his 〈…〉 e or if they do begin to trouble him, shall do as Saul did, betake himself to music and sport, and merry company to drive it away (as if one sin could drive out another, and not rather drive it farther in:) believe it, this man's sins are no sins of infirmity, but they are sins of an higher nature, and such as will cost a man dear ere he can be acquitted of them in the sight of God. And this I dare confidently affirm, that there is no man that sins of infirmity but he i● afterward the better for his sin; it makes him the more jealous of himself, the more watchful over his ways, the more careful to serve and please God, than ever he had been in former times. Whereupon saith Saint Austin, upon those words of the Apostle, Rom. 8. Omnia cooperantur, etc. All things work together for good to them that love God. Etiam peccata Domine, Even our very sins O Lord; for by sin we have experience of our infirmity, our infirmity brings us down to humility, humility brings us home to God, and in God every man hath his quietus est, a happy discharge from all his sins. This being done, one thing only remains, and that is this; A man that hath sinned of infirmity, will labour to bring forth that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which john Baptist speaks of, Mat. 3. 8. the worthy fruits of repentance: for you most know, that repentance is one thing, and the fruit of repentance is another; it is not enough to repent and be sorry for what a man hath done (so did judas, so did Ahab) but he must honestly and unfeignedly endeavour to bring forth the fruit of repentance, and that is the reformation and alteration of his life, and conversation in the sight of God and men. If it he thus with thee, take comfort (in God's name) from this comfortable Doctrine, that thou art no other than Eliah was, a man subject to passion. It follows; Eliah was a man subject to passions, yet he prayed; Hence we may learn, never to be so dejected at the view of our frailties and imperfections, as to forbear our resorting to God in prayer. For no man living hath so much need to pray to God, as a man subject to passions. It was one part of Salomon's request to God, 2 Chron. 6. 29. When any one shall perceive and feel his own sore, his own grief, and the plague of his own heart (as he termeth a man's own corruption) what shall he do? Shall he despair, shall he be driven back from God (as jordan was driven back at the persence of the Ark) no, let him this do; let him down upon his knees to God, and spread forth his hands to heaven, and the Lord which dwelleth in heaven will hear him, and when he hears, have mercy. It was an amazed and unadvised prayer, that of Simon to our Saviour, Luke 5. 8. when he cried out, Lord go from me, for I am a sinful man; as if a Patient should say to the Physician, depart from me, for I am sick. The sicker a man is, the more need he hath of the Physician's presence; and the sinfuller he is, the more need to draw near to his Saviour; as a man that shivers of an Ague creeps nearer and nearer to the fire. You know our Saviour's gracious call, Come unto me all y● that are weary and heavy laden, and I will ease you. Now (as Saint Bernard saith) every Christian is Animal onerif●rum, a burden-bearing creature; not a Christian upon earth but hath some cross or other to clog him, some corruption or other to burden him at times, and lies heavy upon his heart; what then is to be done? Shall he lie down, like Issachar, and couch between his burden? Shall he be disheartened and discouraged from resorting and approaching to God? God forbid; let him in God's name come to jesus Christ that calls him, with tears in his eyes, with true grief and Godly sorrow in his heart, with humble confessions and prayers in his mouth; and he hath promised in verbo servatoris, in the word of a Saviour, that he will release and ease him of it. One thing I must tell thee by the way, when thou prayest to Christ for ease, thou must promise him obedience and service; as the Israelites did to Rhehoboam, 1 Reg. 12. Ease us of our burden, and we will be thy servants for ever. Thus do, and then let thy burden be never so great, thy corruptions never so many, thy passions never so strong; He that could calm the sea, can calm thy sorrows, and speak peace unto thy soul in the midst of all thy troubles, and therefore, if at any time thy passions be stirred, and thy heart disquieted within thee; know of a surety, that, there is some jonah that hath raised this storm, some sin or other that hath caused this trouble to thy soul; then fall to thy prayers (as Eliah did) and give God no rest, till God hath given rest to thy soul. Eliah was a man subject to passions, and 〈…〉. It follows, How did he pray? My text 〈◊〉 he prayed earnestly in the Original it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In praying he prayed, or he prayed a prayer; we translate it, He prayed earnestly; and it is to very good purpose; for it implies thus much: that no prayer is a prayer indeed, but an earnest prayer. Cold and careless prayers, counterfeit and superstitious prayers, they be but res nihili, in Gods account no prayers at all. I will give you an instance. Act. 9 11. When Paul was converted and stricken with blindness, Almighty God sent Ananias to him to lay his hands upon him, and to recover him of his sight; now lest he should mistake the man, and lay his hands upon a wrong party, God gives him this prive token to know him by, for behold he prayeth. Now let me demand; do you think that S. Paul never prayed to God till that time? or do you imagine that was the first prayer that ever Paul made? It is the first we read of; but do you think he never prayed before? I believe he did, many a time and oft; and I will give you my reason▪ Saint Paul (you know) was a Pharisee, one of the strictest and devoutest of all the Sect (as he testifies of himself) and the Pharisees, you know, were altogether given to long praying; it was their glory and their gain to, that they could make long prayers in every place, in the open streets, in widow's houses; and no doubt but Saint Paul had as excellent a faculty that way, and could pray as long and as largely as the best of them all: but see the issue: Almighty God, who styles himself the hearer of prayers, gave no ear, took no notice of all his formal, Pharisaical, hypocritical prayers, which he had made in former times; till he came to this humble, this earnest, this heart-breaking prayer; And now (saith God) Behold he prayeth▪ he never prayed indeed, till now: for as Philo saith well; God doth not numerare, but ponderare, not number our prayers, but weigh them; if he find them cordial, if he find them hearty, that they have some substance and so●e weight in them, than he records and registers and sets them down in that book of remembrance which the Prophet speaks of, Mal. 3. 16. If otherwise, they be dull and heartless lazy and spiritless, God doth by them as he doth by our sins of ignorance, Act. 17. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wink at them, oversee them▪ pass by, and take no notice of them; let no man therefore deceive himself to think that all kind of praying speeds alike, for no prayer is a prayer in God's account, but an earnest prayer. Eliah prayed a prayer, because he prayed earnestly. Furthermore, it is worth your noting, to see the constant disposition of this holy man. Eliah was well known to be a hot spirited man in all his actions, exceeding zealous and earnest in all his reprehensions, both of the King, and of the people. Now here you may observe the equability the evenness of Eliahs' zeal; as he was earnest in his reprehensions, so he was as earnest in his devotions; and as zealous in his prayers, as he was in his anger. There is many a man hot and fiery in his anger, but cold and lukewarm in prayers; such zeal is never right. Gal. 4. 18. It is good to be always earnest in a good thing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Is the word to be hot and fiery, and zealously affected in one good thing as well as another, in devotion, as well as reprehension, in prayer, as well as in anger. When a man's zeal is equable (like Eliahs') than it is right and pleasing to God. As Physicians judge of the state of a man's body, Vniversalia salutaria, particularia ex morb●; as thus: if a man be hot in one part and cold in another; if the palms of his hands burn, and the soles of his feet be key-cold, than all is not right; but if he be of an indifferent equal heat all over, that held a good sign of good health in the body. By the like rule, judge thou of the state of thy soul, if thy zeal be equable and uniform both in prayer and in anger, it is a good sign of grace and sanctification in thy heart; but if it vary and differ, that there is too much heat in the one, too little in the other; all is not well within. It was the reason which old Father Latimer gave, why men in these days do not prevail with God in their prayers, as Eliah and such others had done in former times, Dost ignis (saith he) deest ignis, There lacks fire, there lacks fire; his meaning is, our prayers want that zeal, that heat, that earnestness, which they put into theirs. For as Incense without fire yields no smell, no more doth prayer without zeal and earnestness; and as Honey is no Honey, if it have lost its sweetness; and Vinegar is no Vinegar, if it have lost its sharpness; so Prayer is no Prayer, if it be void of earnestness. Eliah prayed indeed, because he prayed earnestly. Now I come to the subject, and matter of his Prayer which (I told you) was first for a judgement, and then for a blessing, first for a drought, and then for rain, as it followeth. He prayed earnestly that it might not rain, and it reigned not on the earth by the space of three years and six months. Here are two weighty points to be considered. 1. What should move Eliah to pray for a judgement. 2. Why he made choice to pray for this kind of judgement, of drought and dearth, rather than for any other. I will tell you my opinion of both. 1. Upon what ground, or by what warrant did Eliah pray for a judgement. S. Paul (in my conceit) seems to tax him for it, Rom. 11. 2. and he brings it in with a notandum, wot ye not (i) do ye not mark and observe what the Scripture saith of Eliah, how he made intercession to God against Israel. Good men in former times were wont to make intercession to God For the people, not Against them: Abraham prayed for the wicked Sodomites, jeremy prayed for the Idolatrous Israelites, till God forbade him, and gave him a countermand, Pray no more for this people, for I will not hear thee, jer. 11. 14. The Husbandman in the Parable entreats his Master for the unfruitful tree, that he would spare it and not cut it down, and doth Eliah differ from all the rest, and bend his prayers against the people, and pray for the vexation and undoing of his Country? How could this stand with that good Religion, and that good affection which so holy a man should bear towards the people of God? Answ. Three things there are (in my weak judgement) that may seem to warrant and bear out Eliah in praying for a judgement. 1. Authoritas Prophetic. Prophet's might do more than ordinary persons, and Eliah had the spirit of Prophecy, and knew by revelation from God, that such a judgement was a coming, therefore he might the more warrantably and unoffensively frame his desires to God's appointments, and fit his prayers to God's purposes. Thus must we conceive of those bitter execrations and imprecations wherewith David did so often in the Psalms curse and ban his enemies, [Let their Table be their snare, let their children be vagabodes and beg their bread, etc.] A man would think it could not stand with the piety and charity of a godly man, to wish such wicked events, such uncharitable wishes to proceed out of his mouth: but only that we know, he was a Prophet of God, and did it per aff●atum divinum, by the direction and inspiration of the Holy Ghost; he knew by the spirit of Prophecy, they were such as were accursed of God, being God's enemies as well as his, and therefore might the more warrantably and safely do it. It is not for us to use David's curses, unless we had David's spirit. David and Eliah had that gift which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the discerning spirits; they knew by instinct from heaven, who were blessed and who were cursed of God. It is not so with us, God hath hid those secrets from our eyes, and therefore it is our part and duty to pray in love and charity, That God would have mercy upon all men. But what use then are we to make of those curses in the Psalms that are read so often to us? Answ. Thus we may do, we may apply them to the enemies of the Church, that seek the ruin of the true Religion, and profess an open enmity to the Gospel and Faith of jesus Christ (Who is God blessed for) ever we may safely take our Saviour's part, and curse all those that are enemies to him▪ [So let all thy enemies perish, O Lord, jud. 5. 3▪ 1:] But for our own enemies, that have done us some private wrong, or bore us some secret grudge, to curse them and ban them in this kind (as the usual manner of some is) it is both unwarrantable, uncharitable, and ungodly. But the best and safest use, that we can make of those curses, is to appropriate and apply them to ourselves, to acknowledge and adjudge ourselves worthy to undergo all those deadly evils, and that God may justly do so; and more than so unto us, if he should deal with us according to our sins; by this means we shall save God a labour, and ourselves a pain. For as on the contrary, to bless ourselves is the way to make God curse us, Deut. 29. 20. He that blesseth himself when he heareth the words of these curses, saying, I shall have peace though I walk in the imaginations of my own heart, adding drunkenness to thirst, (mark what follows) the Lord will be revenged upon the soul of such a one, his anger and his jealousy shall smoke against that man, and all the curses that are written in this book shall light upon him, and the Lord shall blot out his name from under heaven. This a man gets by blessing of himself: whereas if thou wouldst be blessed of God, I do not say, that thou shouldst curse thyself (far be it from any servant of Christ so to do) but this I would advise thee to do, even with a sorrowful and a sad heart, to say Amen to all the curses in the Book of God, to acknowledge and confess that thou hast justly deserved, and that it is Gods only mercy that thou hast escaped them. So much for the first reason that may warrant Eliahs' prayer; the next may be this. 2. Convenientia temporis, the fitness and order of time when this was done, it was done in the time of the Law, which was used to such judgements, they were then▪ accustomed to more terrible wonders, than are now suitable to the sweet and saving time of the Gospel; observe the wonders that Moses wrought in Egypt, what terrible, what hurtful, what mischievous wonders they were, he turned all their water into blood, all their dust into Lice, and spoiled all the fruits of the earth, and undid the whole Land▪ What a dreadful wonder was that of Elisha, 2 Reg. 2. when he cursed the children of Bethel that mocked him for his baldness: One would have thought that a little discipline, a little correction, or sending to their Parents or Masters, would have sufficed, and been a sufficient revenge for waggish unhappy boys, that did not know their duty to a man of God: but he looks upon them with a direful countenance, and cursed and banned them in the name of the Lord, and immediately two Shee-beares came out of the Wood, and tear two and fortic of them in pieces; what a horrible, what a terrible, what a mischievous wonder was this. Of the same kind was that of Eliah, 2 Reg. Chap. 1. when the Captain came with authority, to bid him come down, and come before the King; he might have answered, I cannot come, or the Lord appointed me some other way to go, etc. but the next word we hear, is a word of judgement and Vengeance, If I be a man of God, let fire come down from heaven, and consume thee, and thy company: and so it did both them, and the rest that came after on the same message: Such wonders as these were usual in the time of the Law. But now look to the Miracles and Wonders of our Saviour in the Gospel, and you shall find them to be of another nature, all of goodness and mercy, all merciful, all beneficial, all healing Miracles, no way hurtful or destructive of any man's life. We ●ead of many a man's life that he saved, many that he recalled and restored, none that he destroyed, no not one; being so reviled as he was, so persecuted, so laid for, so betrayed, apprehended, condemned and crucified; yet what one man did our Saviour striké dead for all these heinous indignities? Nay, he was so far from revenge, that he prayed for their lives that sought and wrought his death▪ The most terribble wonders that ever our Saviour did, were but two, and those no ways prejudicious to the person or life of any man, woman, or child. The one was his cursing and blasting of the barren Figtree; and this was but symbolical, not done in any spleen to the poor tree; but only to show his indignation against all unfruitful profession; when men make an outward show of piety to God; but when the poor and hungry come to them (as Christ came to that Figtree) hoping to pull some fruit of charity and mercy from them, there is nothing to be found but leaves, good words perhaps, and that is all: believe it, such men are nigh unto cursing, and it is Gods infinite mercy, if he do not blast their estate (as Christ did the Figtree) that it shall never prosper to them nor theirs. The other wonder of Christ that did any hurt, was that, Mat. Chapter eight. The drowning of the Swine, and yet that was the devils doing, Christ only gave way to these evil spirits (which seek the destruction of man and beast) to carry them headlong into the 〈◊〉 (as they would carry us too, but that God above, who styles himself The preserver of men, is pleased in mercy to keep out of their clutches;) and this was symbolical too, to let us understand how God hates all those that are of a swinish disposition; that is, all drunken sots, that like swine, have neither wit nor grace to moderate themselves in the use of God's creatures; and all lazy beasts that mind nothing but their bellies, (as you know) a Swine is one of the laziest creatures that a man can keep, it doth him no work, nor service at all; or lastly, All hoggish worldlings, and miserable muckwormes of the earth, that never do good till they come to die: let all such tremble and fear, and call to God for mercy, lest in his just judgement he deliver their souls into the hands of those hellish Fiends to carry them headlong (as they did the swine) into the lake that burneth with fire and brimstone for evermore, there shall be weeping and gnashing of teeth. These are the two severest wonders that ever our Saviour did, or suffered to be done; as for all the rest (look into the Stories of the Gospel, which are the Acts and Monuments of jesus Christ) you shall find to be all gracious, all beneficial, all healing and saving wonders. Never any man came to him for sight, that went away blind; never any came to him for hearing, that went away deaf; never any came to him for health, that went away sick. In a word, you shall never find that ever any man or woman came to our Saviour for any help or mercy, that ever went away confounded or disappointed of their hopes. Now beloved, Christ is the same jesus still, that then he was: Coelum non animum (as we say) though he have changed his place, he hath not changed his nature, but is still as favourable, as indulgent to mankind as ever he was, if we do but as truly seek unto him for our soul's health, as they did for their bodies. So you see the nature of these wonders is altered from that they were in Eliahs' times: the severity of the Law suits not with the lenity of the Gospel; and we must now imitate our Saviour in works of mercy, & not follow Eliah in prayers for judgement. We see, Luk 9 54. When the disciples fingers itched to be revenged on the Samaritans for their base discourtesy in not entertaining our Saviour; Master, (said they) will't thou that we command fire from heaven, and consume them, as Eliah did? We have a precedent for it, it is a book case, Eliah did so, let us do the like, these men deserve it, as bad or worse than they with whom Eliah had to do: No, (saith our Saviour, the case is altered) ye know not of what spirit ye are; the spirit of the Law required severity, the spirit of the Gospel requires meekness and mercy. far is it from the good Spirit of Christ and of God to stir up any man's heart to private revenge; not an Eagle, but a Dove was the shape wherein that holy and healthful Spirit made choice to appear. Let us therefore all that are called Christians, follow no other precedent, but our Saviour Christ's; whose only lesson that ever he set us to learn of him, was 〈…〉 and meek, and so doing we shall find Requiem animabus, 〈…〉 own souls. The third and last reason that may warrant Eliah in praying for a judgement, was, 3. Necessitas rei, the necessity of the thing itself; that holy Prophet had spent his strength in vain, Sermon upon Sermon, warning upon warning, threatening upon threatening; and when he saw that nothing would work them to goodness, than he prays for a judgement; not in a vindictive way to be revenged upon them, but as a desperate remedy, knowing that, that or nothing would bring them to good, as it is said, 2 Chron. ult. God sent his Prophets, rising early and sending them, and used all gentle means to reclaim them, till there was no remedy, than he sent destruction. In this sense, if a man have a child, or a friend, or any one that he wisheth well to his soul; if he be grown to that pass, so hardened in sin, that no persuasions, no warnings, no threatenings will work upon him; I am persuaded, it were neither uncharitable, nor unpleasing to God, if a man should pray; Lord smite him, correct him, lay some medicinal, some healing punishment upon him, that he may see the error of his ways, and may return and repent, and so be saved. Upon these and the like grounds, I suppose Eliah might with a safe conscience pray for a judgement: but then the next question is, Why he should make choice to pray for this kind of judgement, of drought and dearth, for want of rain; rather than any other. I will tell you what I think the reasons may be. 1. Because it was an uncontrollable, a convincing judgement; if Eliah should have brought any earthly or visible judgement, as Sword or Pestilence, etc. they would have imputed it presently to some secondary means and causes; now this was a heavenly an invisible judgement, the stoppage of the clouds, the detaining of Rain, and the burning and scorching of the 〈…〉 judgement from heaven and 〈…〉 needs confess to be Digitus the 〈…〉 God, not Aliqnid humani, no handy work of any mortal man. For this was the fallacy which the Scribes and pharisees put upon our Saviour Mat. 16. 1. When they had seen all the miracles and wonders of Christ, how he cured the sick, etc. they conceited that these things might be done by slight of hand, by art Magic, by Beelzebub, or by Conjuration, &c but (say they) Show us asigne from Heaven and then we will believe. They knew that a Magician or a devil might do much upon earth, but he could do nothing in heaven; therefore (say they) show us a sign from Heaven and we will believe. So here to prevent all misconceites Elias prayed and procures a judgement from heaven; and that a convincing a cutting judgement; for you must know that the people at that time left off to worship the true God, and fell to worship Baal, the Sun, the Moon, and all the Host of Heaven: trusting no doubt that these gods of theirs, would by their influence so moisten and fatten the earth, that they should not need to be beholding to God for any rain: now (quoth Eliah) here is a judgement to try your gods withal, go to the gods that ye have served, let them help now or never, if they can do any thing, they can send a shower of rain, if not, why do ye serve them? I say it was a convincing judgement. Eliah did it on purpose, to let them see the vileness of their Idolatry, what base, what impotent, what unworthy gods they served, that could not help their clients to a drop of rain. In like manner, whatsoever a man makes his god, besides the true one; I mean, puts his trust in, for help in time of need; shall at length so deceive him, and so befool him, that he shall be forced to confess, as these people did in the end; The Lord he is God, The Lord he is God. 2. Because it was a just and a fitting punishment; this people were guilty of spiritual barrenness, and God plagued them with temporal barrenness. No Nation under heaven was so husbanded, and manured of God, so watered with the dews of heaven, I mean, with the means of grace and salvation, as they were, and yet none more unfruitful in every good work: Now therefore Eliah fits them with a judgement suitable and agreeable to their sin: he prays to God that it might not rain, that so their lands might be answerable to their lives, and their soils become as barren as their souls. Thus it▪ pleaseth God many times to pay men in their own coin, to come home to them in their own kind, and to fit his punishments according to their sins. That as they that sin in their goods, by misgetting miskeeping, and mispending them, are many times punished in their goods, by losses, and crosses, by fire, by water, etc. And as they that sin in their children, by misloving, or misnurturing them, are oft times punished in their children, as David was in Absolom and Adonijah; so they that sin in their lands; it is just with God to punish them in their lands: Solomon tells us, Prov. 21. 4. that the ploughing of a wicked man is sin. That is strange; the husbandry and tillage of the ground is generally held to be one of the most honest, the most innocent, the most harmless callings in the world; and so it is of itself; and yet we see, when a wicked man takes the plough in hand; when a man goes to his plough with an ill mind, and an ill conscience, his very ploughing adds to his sins. And it is just with God, that that land which is ploughed sinfully should thrive accordingly, and become as bad and as barren as the owner. A fruitful land doth God make barren, for the wickedness of them that dwell therein. 3. Because it was a sensible, and a palpable judgement. As God Almighty told Cain, Gen. 4. 7. that he should be cursed from the earth. The Lord knew that Cain cared not to be cursed from heaven, and to be banished from the presence of God, and branded for a Reprobate; but to be cursed from the earth, to be cursed in earthly things (he being a tiler of the earth) that would go nearest to his heart of any judgement. Even such is the disposition of every man of the earth (as David terms earthly-minded men) they do not value nor care to be cursed from heaven, to be excommunicated out of the favour of God, and out of the blessed company of all faithful people (which censure of excommunication if it be rightly carried with a Clavae non errante (as the Schoolmen speak) when there is no error committed in the use of the Keys, is one of the greatest punishments under heaven.) But carnal men are not sensible of this, and therefore God will punish them in that wherein they are sensible, in their wives and children, in their corn and cattle, etc. in such things as are nearest and dearest to them: as when David slung his stone at Goliath, if he had struck him upon any part of his harness, he had never felt the blow, but striking him (as he did) in the forehead, which was naked and tender, that sunk him presently: so it is with carnal men, for spiritual judgements, they are harnessed, their hearts are hardened, their consciences are seared, they have (as the Apostle speaks) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a horny hoof (as it were) grown over their hearts, that makes them insensible of any spiritual blow that can light upon them. Therefore Almighty God, knowing in what part they lie naked, in what kind they are tenderly affected, namely, in their affection to earthly things, strikes them there, plagues them in that, and that ●inkes them like Nabal, whose heart died within him like a stone. As we see in Exodus, how Pharaoh and the Egyptians hardened their heart, and out stood all the plagues of Egypt, till God plagued them in their children, and that broke their hearts. So believe it, they that care not for spiritual punishments (for the loss of God's favour, the loss of heaven, the loss and peril of their own souls) God will find a time to punish them in that which they do and shall care for, in their corn, in their substance, in that which is nearest and ●earest ●o th●: As he did these Israelites here, because they were not sensible of the want of grace. God punished them with that would make them sensible, with the want of rain; that when they had ploughed & sown their land, and bestowed all their care and cost, all should be in vain, for want of moisture to refresh the earth. These or the like reasons (I suppose) might move Eliah to pray and procure this kind of judgement. By the way, if any man desire to know the reason, why God is not thus marvellous in the Ministers of the Gospel, as he was in Eliah, and those other Prophets of the Law; why we that are his Evangelicall Prophets cannot do such wonders in our days, as they did in theirs? Answ. though that same donum miraculorum, the gift of Miracles be ceased in the Church, now that the Gospel hath taken root: (as Husbandmen when they transplant a tree, at first, they set props and stays to shore it up, but after it hath taken root, they pluck away the stays, and let it grow by the ordinary influence of the heavens;) I say though the gift of working wonders be ceased, yet miracles and wonders in an another kind never cease, but are wrought daily by the Preachers of the Gospel. For you must know that the micles under the Gospel are of a differing nature from the miraracles under the Law: those were ●cularia miracula (as I may fitly call them) eye-miracles, that were visible and outwardly apparent to be seen; but these are Auricularia miracula, Eare-miracles, secret and invisible, wrought in the heart by the Word and Spirit of God, entering in at the ear, and going down into the soul. Though we cannot command, or forbid the rain to water the earth, as Eliah did; if we can water and mollify the earthen hearts of men with the supernatural rain of heavenly Doctrine, and make a dry and barren soul bear fruit to God; Is not this as great a wonder as the other? Though we cannot cause nor command the thunder (as Samuel did) to terrify the people for their sins; yet God hath his Boanerges, his sons of thunder still, that by rattling from heaven the terrible judgements of God against sin and sinners, are able to make the stoutest and the proudest heart upon earth, even tremble and quake, and fall down before the presence of God; and is not this as great a miracle as that of Samuel, to bring an unhumbled sinner upon his knees, and make glad to cry God mercy for his sins? In a word, though we cannot cast out devils out of men's bodies, as the disciples of Christ could do; if we can cast the devil out of men's souls, by the powerful Gospel of jesus Christ; is it not as great a wonder? Believe it brethren, the conversion of a sinner to God, and bringing of a soul to heaven, is absolutely without comparison the greatest miracle, the greatest wonder in the world. And these be the miracles wherewith it pleaseth God to grace the Ministers of the Gospel; therefore ye observe, that the Collect for Ministers, runs thus, Almighty God which only workest great marvels, etc. When a soul is sick to the death, with a surfeit of sin, is recovered and revived again by that same healthful spirit of grace, which God together with his Word doth breathe into the soul, it is so great a marvel, so rare a wonder, that the Angels of heaven rejoice to see it. I have held you overlong in the former part of Eliahs' prayer; which brought the judgement: hear now in a word or two, the Reversing of the judgement, and I have done. [And he prayed again, & the heavens gave rain, and the earth brought forth her fruit.] It well becomes the Prophets of God to be merciful; Good Eliah had not the heart to hold the people too long under a judgement, when he saw he had done enough to humble them▪ he desires God to reverse the judgement. As it is observed of the good Angels in the old and new Testament, when they appeared to any, either man or woman; their method and manner was this, Primò terrent, deinde laetisica●t, they first terrified them, and put them into fear, then presently comforted them and put them out of fear. Thus did Eliah with this people; thus did Moses with Pharaoh, that good man had not the heart to hold wicked Pharaoh always under a judgement, but upon the least entreaty made suit to God to reverse it. So dealt the Prophet with jeroboam, 1 Reg. 13. 6. when he had smitten him with a judgement, and had him at the advantage, that his hand was withered, jeroboam was glad to submit and say, Entreat now the face of the Lord thy God, and pray for me, that my hand may be restored me: the man of God had not the heart to deny him, but immediately, besought the Lord, and the King's hand was restored, and became as it was before. When a judgement comes, than Prophets are in season. Abraham is better than a King in this case, Gen. 20. 7. & 17. Restore the man his own, for he is a Prophet, and he shall pray for thee; and ver. 17. Abraham prayed unto God, and God healed Abimeleeh▪ etc. Go to my servant job (saith God to his friends, job 42. 8.) and my servant job shall pray for you, for him will I accept. So Act. 8. 24. When Peter had denounced a curse on Simon Magus, he was glad to crouch and cry unto him, Oh pray ye to the Lord for me, that none of these things which ye have spoken come upon me. Thus ye see that judgements and plagues will bring Prophets into request: men commonly deal with their Ministers, as boys do by Walnut-trees, and other fruit-trees, in fair weather throw cudgels at us, in foul run to us for shelter. In the days of peace and prosperity we are passed over as superfluous creatures of whom there is little use, and less need: but when the wrath of God falls on the naked soul, when the conscience is wounded within, and body pained without, than the Minister is thought on. I say no more, if you desire their prayers, and that God should hear them praying for you in your extremity, do not slight them, do not wrong them in prosperity. Remember how Ahab and all Israel were glad to be beholden to Eliah to reverse their judgement; and you do not know how soon the case may be your own: therefore as you love your souls, love those that have charge of them. And he prayed again, etc. When I look into the Story, 1 Reg. 18. I can find no direct prayer that Eliah made for rain. But I lived there a twofold prayer that he made. 1. A virtual. 2. A formal prayer▪ 1. A virtual prayer, not for rain, but for their conversion, Oh Lord, (saith Eliah) bring back, or b●ing home the heart of this people unto thee; vers. 73. and this includes all other prayers that can be made. A prayer for Conversion is a prayer for every thing. jer. 31. 18. When Ep●ratm prays for conversion, Turn thou me, and I shall be turned: (saith God) I will surely have mercy upon him, etc. Such is the goodness of God, that he will withhold no good thing, (be it rain, be it plenty, be it any thing that is good for them) from them that are converted, and brought home by true repentance to him. Therefore if thou standest in need of any temporal mercy, pray first for conversion, and all other good things shall be superadded and thrown in unto thee; or if thou prayest for any child, or for any friend to do him good indeed, pray for his conversion, and thou prayest for every thing: that one prayer is instar omnium, instead of all the rest. If he be in an ill way, desire God to bring him back, and for future things take no care. 2 A formal prayer, when he saw that the people were truly humbled, and that their hearts were indeed brought home to God, insomuch that they cried out, with an ingemmination, The Lord he is God, the Lord he is God; then he buckles his head between his knees (to show the humble prostration of his soul) and falls a praying to God for rain. After humiliation any prayer comes in season, Esay 1. Wash ye, make ye clean, put away the evil of your doings, etc. And now come (saith God) and we will reason together, now let us parley, now let us confess, now pray, and I will hear you. jud. 10. 17. When the Israelites put away their strange gods, and turned themselves to the true God by sincere repentance and reformation; the text saith, His soul was grieved for the misery of Israel: thus the only way to ease our own souls of grief, or to be rid of any grievous judgement, is to Grieve the soul of God, that is, to humble our selves before him, to pray and seek his face, and to turn from our wicked ways, and God will be even grieved himself that ever punished, plagued, and put us to grief; and he will return (as he saith) and have mercy on us, and will do us good after he hath done us hurt. Here then (in a word) is the ready way to prevail with God, either for rain▪ or for fair weather, or for any temporal blessing whatsoever, to do as Eliah did, buckle our very heads between our knees, I mean, prostrate ourselves before the face of God, in the humblest, in the lowliest, in the most dejected manner, that we can device, and if any means under heaven will fetch down mercy from heaven, that will do it. Eliah prayed again, and the heavens gave rain, and the earth brought forth her fruit. Now to God the Father, God the Sun, God the Holy Ghost, be ascribed and given, all honour and glory, be done and performed all service and duty, from this time forth for evermore. Amen. FJNJS. A WINTER SERMON Preached in the Cathedral Church of St. Paul's in LONDON, upon Shrove Sunday last, 1634. in the afternoon, being a time of extraordinary snow and floods. By John Gore, Rector of Wenden-lofts in Essex. printer's or publisher's device Printed at London by Thomas Cotes, for Thomas Alchorn, and are to be sold at his shop in Paul's Churchyard, at the Sign of the Greene-dragon, 1635. Perlegi has tres Conciones, in quibus nihil reperio sanae fidei, aut bonis moribus Contrarium. Tho: Weekes R. P. Episcopo Lond. à Sacris. TO THE RIGHT WORSHIPFUL my truly Honoured friend Master Alexander Thistlethwayte esquire, to whom I owe even my own self. Right Worshipful, I Remember how Noah's Dove (after some longer stay then was expected) returned at length unto the Ark from whence she was sent with a branch of Olive in her mouth. Your worthy Family was the Ark out of which I was sent into these farther parts of Essex; and thus long have I been abroad, ere I could find out an Olive-branch fit to present you with at my return; such as it is, I beseech you take it in good part, and let it find (as the Author hath done) favour and acceptance at your hands. And the God of peace lengthen your tranquillity, and continue to preserve your house and family, that it may ever remain as an Happy Ark wherein both you and yours may successively be saved, Thus prays Your poor servant and suppliant JOHN GORE. A WINTER SERMON. Psal. 147. vers. 16, 17, 18. He giveth snow like wool; he scattereth the hoary frost like ashes: He casteth forth his Ice like morsels; who is able to abide his cold? He sendeth out his word and melteth them; He bloweth with his wind, and the waters flow. THE last time I was in this place, I preached you a Summer-Sermon (out of Eliahs' prayer, james 5. 17.) it being then a time of extraordinary heat and drought; I am now come up (through God's merciful preservation) to preach you a Winter-Sermon, such as the extremity of the weather, and the misery of the ways hath even enforced me to fall upon, besides my purpose and intention; that so, by a kind of spiritual Antiperistasis, your souls may receive some warmth within, whiles your bodies are encompassed with so much cold without, for this end, I have made choice of such a text, as will teach us to make good use of all manner of winter weather; whether it be snow, or frost, or Ice, or floods, or what ever else it be, there is still some good use to be made of it, if men had but grace to apply their minds and hearts unto it. Which that you may the better do, be pleased to observe with me four general points, which may be reduced to four several heads, and be thus expressed. 1. The providence of God, or the care that God hath to clothe and keep warm the very earth as it were with a Garment of wool▪ (that nivem sicut lanam, He giveth snow like wool) 2. The diligence of God (if I may so term it) that in the cold and bitter evenings, when we are close and warm by the fire, or when we are at rest and warm in our beds, then is our God abroad at work, sprinkling and scattering the hoary or the ashy frost for the health and welfare both of man and beast (spargit pruinam sicut cinerem, he scattereth or sprinkleth the hoary frost like ashes.) 3. The severity of God, whereby he returneth men the same measure which they themselves have meet unto others: because for the most part men's morsels are like Ice, that is, they come hardly, and coldly, and cruelly from them, to the poor and hungry; therefore God comes home to them in their own kind, and pays them (as it were) with their own coin, and gives them Ice like morsels, to be both a remembrance, & a revenge of their miserable inhospitality (proijcit glaciem suam sicut buccellas, He casteth forth his Ice like mosells▪) 4. Lastly, see the goodness and the tender mercy of God; that when God seeth the weather is grown to that extremity, that people are not able to abide his cold, than he hath compassion upon men's infirmities, and (as it followeth in the text) emittit verbum, & liquefacit &c. He sendeth out his word and melteth them, he bloweth with his wind, & the waters flow. These be the several parts and branches of my text, of each whereof, I will endeavour to speak, as briefly, and as effectually as God and his good spirit shall enable me. And first of the providence of God in clothing the very earth. Dat nivem sicut lanam, He giveth snow like will. 1. The first thing I observe from hence is this, that the snow doth not only come by the course of the planets, or by the coldness of the Climate, or by the virtue of any secondary means and causes; but it is Donum Dei, the gift of God; The same God that gave us these souls, is he that gives us these snows, to be a covering and a garment to the naked earth: far be it from us therefore to murmur or repine, or think ourselves aggrieved with God for sending us such snowy weather, to hinder our husbandry, to pinch our cattle, and to spend our stover, etc. but let us learn of David, to give God the glory of all his gifts; and sit down and say as Elie did, 1. Sam. 3. 18. It is the Lord, let him do what seemeth him good, for whatsoever seemeth good to him, cannot but be good, how ever it seems to us. Consider (I beseech you) wherefore is it, that the snow, and hail, and storm and tempest are bidden and commanded to praise God. Psal. 148. 8. and think with yourselves, how or which way those senseless inanimate things can perform that honour to their maker, unless it be by the Ejaculations and expressions of the heart and tongue of man, which is the only Lyra animata the living harp of God, to sound forth his praises, and set forth his glory for all his gifts and benefits; Alas those liveless creatures cannot do it of themselves, but they must do it by us, or rather indeed it is we that are commanded to do it for them. Wherefore else hath God given to man the use of the tongue with language and words to express himself, which he hath denied to all other creatures beside, but only that Man should be (as it were) The mouth of all his other creatures, to praise and glorify God in their stead, and in their behalf. If any of us shall think much to do so little for our God, let us take heed that God do not do by us, as he threatened to do by those Priests, Mal. 2. 2. Even to curse our very blessings, and to make those things which are blessings in themselves, to be little better than crosses and curses unto us. For God can give us blessings with such a tang that the fruition shall differ little from the want, as he did to the Israelites when he gave them quails; so God gives many a man children with so little grace, that they would have accounted it even a blessing to be barren: so God gives many a man wealth with so little comfort, that it had been better for their souls, if they had begged their bread: so God can give us snow and rain with so little favour, that neither we, nor the earth shall receive any comfort or refreshment by it. Therefore as we desire to do ourselves good, and to have and to hold the good will of our heavenly father, that he should prosper and bless his blessings to us; then let us in no case withhold from God the Honour due unto his name, but return him some glory for all his gifts; for what man will go into a cold bed to warm it, but he looks for warmth from it again: what man will give his friend a ring, but he hopes that he will wear it for his sake, or give him a book, but he hopes he will read it for his sake, or give him any token of love, but that he hopes he will accept it and keep it for his sake: and shall we think that God doth not look for as much as this at our hands, when he give us snow and frosts, etc. believe it he doth; and therefore if thou hast been defective this way, let me be thy monitour, to do as Pharaohs Butler did, Gen. 41. 9 to call to mind thy fault this day; and to remember that it is thy part and duty to bless God for all his blessings; as well for those which thou enjoyest in common with others, (as good air, good weather, etc.) as for those that thou hast in peculiar and proper to thyself; hath God given thee health? bless him for it: hath he given thee wealth? bless him for it; hath he given thee children and friends, and peaceable days? bless him for all these: but hath he given thee his good word to instruct thee? Hath he given thee his good Spirit to comfort thee? Hath he given thee his good grace to preserve and keep thy soul? Oh bless him for this above all, for he hath given thee with it, that which I pray God of his mercy to give us all. Health and salvation in jesus Christ. So much for my first Observation, that the very Snow amongst other things, is Donum Dei, the gift of God. [He giveth Snow.] 2. Further more, job tells us that the Snow is Nuntius Dei, the messenger or the servant of God, Iob●7 ●7. 6. He saith to the Snow, be thou on the earth; and immediately upon the least watchword of God, there it falls and lies. Thus you shall observe, that all the creatures, and all the Works of God, both in heaven and earth, do in their ways, and in their kinds show themselves obedient and dutiful to their Maker, except only man, and the devil; if God speak to the Winds (though unruly creatures) they obey him, if to the Seas, to the Whales, to the Lions, etc. they obey him; if God do but call for a dearth (as the Prophet told the Shunammite, 2 Reg. 8. 1.) or a famine, or for any other judgement, they come at the first call, and fly upon the world to plague it for sin; you cannot name any creature except man, but is ready at the least beck of God to fulfil his Word. Ah what wretched creatures are we, that can find none in all the world to comply with, but the devil; that can find no other pattern for our disobedience, no other partner in our rebellious courses, but we must fetch a precedent from hell, and from the bottomless pit. Is it not strange? that whereas Divines observe, that God was never called Lord in Scripture till he had created man, as you may see in the first of Genesis, where it is said, that God created the heaven and earth; and God said let there be light, etc. only God without any other attribute; till he had made man, and then the text calls him the Lord God at every word, to intimate that God hath a special Lordship and Dominion over man, and looks for more special duty and service from man, than from all his other creatures: I say then, Is it not strange, that no one creature of Gods making doth so much dishonour and disobey the Lord, as wicked, wretched man; whom the Lord purposely made to honour and obey, and do him service. Look to all the other creatures, and David tells you, they no fooner receive the least word of command from God, but presently they fulfil it, Psal. 148. 8. Praise the Lord ye Dragons and all deeps, fire and ha●e, snow and vapour fulfilling his Word. There be a number of us, that are a●t enough to hear God's Word; they have Aures bi●ulas, hungry and thirsty ears for that purpose; or rather (as the Apostle calls it) pruritum aurium, they have a kind of itch in their ears, which like a Tetter, the more it is rubbed, the farther it spreads, which makes them unsatiable in ●earing the word of the Lord; but where shall you find a man or woman, that ●ath any care, or makes any conscience to fulfil the Word of God (as those creatures do?) There be those that will go a mile or two to hear a Sermon▪ but where shall you find one that will go out of his own door to do a Sermon? I mean, to do as God would have him; that is, to repent of his sins, to reform his life, to follow his calling with a good conscience, and to walk with his God with an honest heart, which is the principal and the main of Christianity? You know that Hearing is but a part of that service we owe to God; as our Saviour intimates in the Gospel, where he saith, that Mary hath chosen the better part: It is the doing of Gods Will, and the fulfilling of his Word, that makes our service entire and complete, and such as God would have it. This lesson, if we will not learn it by the Scriptures, we may learn it of the very senseless creatures, of the very Snow in my text; for (saith job) God doth but speak to the Snow, and say, Be thou on the earth; and there it rests, till God removes it. This is my second observation, that the Snow is nuntius dei, the messenger and servant of God, and may teach man obedience to his Maker. Therefore Christ expostulateth it as an absurd thing in men to cry Lord, Lord, (ay) to profess and ingominate a verbal subjection; whereas really and indeed they would not do so much for God as the very senseless and brutish creatures. 3. Moreover, job tells us, Cham 38. 22. that God hath▪ Thesaures' nivis; Treasures of Snow, which he reserveth and keepeth in store against such time as the earth shall stand most in need of it; and so you shall observe in Scripture, that God hath treasures in store for all kind of mercies. He hath a treasure of rain (as job tells us in the same place) that is, in the scorching heat of Summer, when the earth doth even rend, and split, and gasp for want of moisture, as if it were ready (as it w●re) to give up the ghost, then doth God go to his Treasury, and fetch) out that same pluviam munificam, Psal. 68 9 gracious, ●●●●ching rain, that refresheth the bowels of the earth, and maketh the very Valleys (as David spakes) even to laugh and sing. The same Prophet David tells us Psal. 17. 14. that God hath Thesaurum alimonia, a treasure of food, and provision for the belie [Whose bellies thou fillest with thy hid treasure.] that is, In time of dearth and famine when the city shallbe forced to cry to the country, as the man did to Paul, Act. 16. 9 Come out of Macedonia, and help us: and when the country shall think (as that Nobleman did. 2. Reg. 7.) that the scarcity of provision is so great, that if the Lord should make windows in heaven, it would all be little enough to fill the bellies of the people: then doth God of his goodness provide for the poor, then doth he go to his secret and hidden treasure, and by ways unlikely and unexpected, doth God take order for their relief that put their trust in him. Beyond all these, God hath one Treasure more, more worth than all the rest, and that is Thesaurus Gratia the treasure of his grace and goodness, which he hath hidden, and laid up in the Breast and Bosom of jesus Christ, Colos. 2. 3. In him (saith the Apostle) are hid the treasures of wisdom and knowledge. Therefore as in Egypt, they that wanted any corn went all to joseph, who had the Treasures and Storehouses in his own keeping; so let all that want grace, repair to jesus Christ, who is the Lord high Treasurer of the graces of God. Now these treasures of grace are said to be hid in Christ, not as Moses body was hidden by the Angel, to the intent that it should not be found; but as the woman in the Gospel, Mat. 13. is said to hide her leaven in the meal, that the virtue of it may be diffused and dispersed into every bit of her bread. In this sense, doth God hide his graces in the heart of jesus Christ, that all we that are his sinful members may have a taste and a relish of the same graces that are in him: according to that, joh. 1. 16. Of his fullness we all receive grace for grace: that is, (as one sweetly expounds it) as a child in generation receiveth 〈◊〉 his parent's member for member; or as the paper from the Press receiveth letter for letter; or as the glass from the face receiveth Image for Image; so do we from jesus Christ receive grace for grace; that is, for every grace that is in Christ, (appertaining to a general sanctification, as humility, zeal, devotion, etc.) there is a grace in us (if we belong to him) in some measure and proportion answerable and agreeable to the same in him. Thus ●re we (through God's mercy) partakers of the same treasure with our blessed Saviour, and we carry it about (as the Apostle speak) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in earthen vessel; therefore it stands us in hand to take heed of knocks and falls, I mean, into sin whereby the treasure of God's grace may be endangered in us. Thus you see, that God hath treasures for all mercies, and indeed his treasures are all, and only for mercy; as for that same treasure of wrath, Rom. 2. 5. that is ours, and none of Gods; God treasures up nothing but mercy; it is we that store and fill his treasure with wrath, as the Apostle saith, Thou, (O wicked man) after the hardness of thy heart treasurest up wrath for thyself against the day of wrath; God doth not treasure up wrath for thee, nor for any man else, but thou treasurest and storest it up for thyself; and therefore if God pay 〈◊〉 home in thy own coin, and 〈◊〉 thy treasure upon thy own head, thou must thank thyself▪ In a word, though God keeps the treasures of mer●ie yet we keep the key (at least we may if we will ourselves) for God hath given us a key that will open any treasure that God hath, and that is humble prayer, it is Clavis 〈◊〉 the key of heaven gates▪ only take heed that we do not suffer the wards of this key to grow rusty for want of use, least in the day of extremity, when we come to the door of mercy, our key will not open it. These things have I noted upon occasion of jobs expression touching the Treasures of the Snow, which God lays up in store for the earth against the time of need that is, in sharp and bitter weather, when the fruits of the earth lie naked and bare, and have nothing to defend them from the cold and kill blasts of the wind and frost▪ then doth God bring forth the snows out of his treasury▪ or out of his wardrobe▪ as a vesture of Wool to keep warm the corn that it take no hurt, as it followeth in my text, Dat ni●em sicut lanam, He giveth Snow like Wool. And why like Wool? I suppose for two principal reasons. 1 Propter albedi●●m, for the whiteness of it. That Metaphor it pleaseth the holy Ghost to use elsewhere; Psal. 51▪ 7. Punge me with Hyssop, and I shall be clean, wash me, and I shall be whiter than Snow, to show what a blessed change and alteration God's mercy and our repentance makes in the soul of a poor sinner; who can tell where the spot was, when the skin is rinsed; now the only washing-lye for the heart and for the inward 〈◊〉 is that which is made with the ashes of our sinne●▪ to 〈◊〉 and sco●●● our fowls, That soul which before w●● 〈…〉 or hell with wickedness, and 〈◊〉 of darkness, being rinsed by repentance, and renewed by the Spirit of jesus Christ, becomes as clean and white▪ a● pure and unspotted in th● eyes of God, as the driven Snow is in ou●s. Take away 〈◊〉 iniquity (saith David) and th●● 〈◊〉 find 〈◊〉: when God hath taken away a man● iniquity▪ his sins are no more to be found than if they had never been. 〈◊〉 Esay●. 16. Wa●● ye, make ye clean, put away the evil of your doings from before my eyes, etc. What then? Why then (saith God, ver. 18.) Though your sins be 〈◊〉 scarlet, they shallbe as white as Snow, though they be red like crimson they shallbe as Wool. You know that crimson and scarlet i● so deep a die, that all the Art under heaven cannot alter it or take it out: yet the Lord can make of a Slarlet-sinner, a milke-white-Saint: God can take out the deepest dies of sin, though they be sins in grain, and the soul shall become as the Snow or Wool that was never dipped o● stained. Therefore when thou go●●● or lookest abroad in the Winter time, and seest the Snow lie white as Wool upon the ground; then reflect upon thyself and say, O that my soul were of this colour; Oh that all the blackness and darkness, the deformity and ugliness of my sins were done away, and that my soul were restored to that Candour and whiteness, and bright sincerity that this Snow doth represent. Beloved, It is not the outward brightness and beauty of the countenance and complexion that God regards, where there is cor nigrum, a black base heart within; but it is that same decor ab intus that inward intrinsical comeliness that David speaks of, Psal. 45. 14. that makes the King of heaven take pleasure in our beauty. Let neither man nor woman therefore boast or be proud of their white Outside, but rather labour and pray for a white Inside, that they may be as Moses was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 7. 20. fair to God, (for so the Original hath it) we translate it, He was exceeding fair, but the Greek signifies, He was fair to God, and when all is done that is the true beauty that commends us to God, when the other beauty is withered and wrinkled, and clean gone, then doth this I●ve●escere grow younger and better with age. Whensoever therefore God sends a Snow, do not thou (like a bruit beast) only trample upon it, and tread it under foot; but make some benefit of it to thy soul, and say within thyself, This is the colour o● my Saviour, Revela▪ Chapter 1. verse 14. The Saints in heaven are all of this colour, as white as this very Snow in grace and glory, Revela●. Chapter 7. verse 14. Lord make my soul of the same colour too, that I may no longer resemble the devil, in being black with sin and iniquity, but may resemble the Saints and Angels in being white with innocency and integrity. Consider (I beseech you) why is it said, 1 Corinthians 15. That flesh and blood cannot inherit the Kingdom of God: The meaning cannot be, that the substance of flesh and blood cannot inherit God's Kingdom, for then what should become of all the Saints and servants of God, whose souls are gone beforehand into heaven, while their body's li● in the must expecting glory▪ but the meaning truly is, that the corruption of flesh and blood cannot come within that Kingdom; that is, flesh and blood as it is corrupted and defiled, as it is blacked and besmeared, and stained with sin and Satan, so it shall never come within the Kingdom of jesus Christ, and of God our heavenly Father: but when flesh and blood shallbe washed, and cleansed, and sanctified, by the grace, and by the Spirit, and by the blood of jesus Christ, and become as white as Snow, then is it come to the right colour, then, and not till then, is flesh and blood fit for God's Kingdoms, and for the blessed society of the Saints in light. So much for the first reason why God is said to give Snow like Wool, for the purity and whiteness of it▪ 2 Propter 〈◊〉 for the 〈◊〉 and 〈◊〉 of it; for though the Snow ●e ●●ld and ●●illing to 〈◊〉 it is warm and comfortable to the earth▪ like a garment of Wool upon the back of it, to preserve and cherish the kindly fruits of the earth, that in due time (through God's mercy) 〈◊〉 ●ay enjoy 〈◊〉 Reason therefore with thyself, if God so clothe the 〈◊〉 which is but scabellum Dei, the 〈…〉 God▪ the lowest and basest part of his creation; Will ●e not much 〈◊〉 cloth thee▪ O man, that art Image D●i, the Image of God, that carriest the stamp of God upon thy soul, as the coin beareth the stamp of the King upon the side: surely he that taketh care for Oxen, will much more take care for Christians: He that feedeth the young Ravens that call upon him, will surely feed young Infants that call upon him: He that Clotheth the grass of the field, which doth him no service, will certainly provide clothing for us if we do him any service as we ought to do. Remember how God provided for the Israelites when they were in the wilderness where there was no new apparel to be bought, God so provided that the old apparel which they had, did neither wear out, nor wax too little for them; but their clothes grew as their bodies grew, and their shoes grew as their fee●e grew, and the one w●● as lasting and as durable as the other. Take no care therefore (saith our Saviour) (meaning no distrustful care) what ye shall eat or drink, or what clothes ye shall have to cover you; Why? for your heavenly Father knoweth that ye have need of these things: Alas, may some say, this is but small comfort, to tell a poor man, be of good comfort, for God knoweth thy wants; or to tell a sick man, be of good comfort, for God knoweth thy diseases: or to tell a man that is undone, be of good comfort, for God knoweth thy losses, etc. I say, this that God knoweth all things were but a feeble Cordial, if so be, that the knowledge of God were not (as it is) accompanied and attended with the helpfulness and the goodness of God, that wheresoever God knows there is a want, he takes a speedy course to relieve and supply it; according to that, 2 Chron. 16. 6. Oculi domini discurrunt, etc. the eyes of the Lord run to and fro throughout the whole earth (not harely to see and take notice of what i● wanting or amiss, but) to show himself strong in the behalf of them, whose hearts are perfect towards him. Doubt not therefore but steadfastly believe, he that is so careful to clothe the earth, will have a greater care to clothe thee, if thou belongest to heaven. Lastly, from hence, they that are rich in this world, may learn (in a contrary sense to that of Lucifer) to be similes altissimo like to the most high God, I mean in goodness and tender-mercie; we use to say dives quasi divus, to intimate that a rich man should be to the poor, as Moses was to Aaron, in some fence a God, Exod. 4. to succour and defend them in the time of need: so then, look how God above doth in the Summer time refresh the bowels of the earth with rain, and in the Winter time keep warm the back of it with Snow: so should they Philemon-like, refresh the bowels of the poor that are pinched with hunger; and Dorcas-like provide some clothing for the backs of the poor, that are not able to clothe themselves. It is recorded of job to his eternal happiness and honour, that the loins of the poor did bless him, being warmed with the fleece of his flock. Oh what a blessed thing it is to have the blessing of the poor and the blessing of God into the bargain, and all for the offals of a man's estate. Such a man shall be blessed in his name, blessed in his person, blessed in his posterity: God will bless a charitable minded man, men will bless him, heaven will bless him; earth will bless him, all that ever have been comforted or clothed by him will bless him too▪ their backs will bless him, their bellies will bless him, their souls will bless him; his house shallbe filled with blessings, as a cruel man's house is filled with curses. Therefore as David said of the men of jabez, when news was brought him that they had buried the bones of Saul, 2 Sam. 2. 5. Blessed be ye of the Lord, the Lord recompense you this mercy: So may I say of a merciful minded man, blessed be such a man of the Lord, the Lord will surely recompense him, mercy for mercy, kindness for kindness, and whatsoever cost he hath bestowed upon earth, he shall find it a hundred fold with God in heaven. This lesson, men of wealth and ability may learn of the very Snow, or rather of the God that sends it▪ not to lay all upon their own backs, Sal●●s & sylvas (as he said) groves and grounds, and all to deck up themselves, but lay something out upon the backs of Christ's naked members, that they may hear that comfortable doom at the last day, Come ye blessed of my Father, for I was naked and ye clothed, etc. I had a conceit as I come by the way, that the Snow did carry in it a lively resemblance of the state of this world, in sundry passages, I will but name them, and leave them to your consideration. 1. As the earth lies warm under the Snow, and feels not the bitter blasts of wind and frost, which other poor creatures shrink and smart for; so fares it with the rich men of this world, that lie warm with their wealth about them, and have no feeling nor compassion of the cold and hunger, the miseries and necessities of their poorer brethren. So Dives being warm within, had no feeling of poor Lazarus without: now Dives signifies a rich man, and Lazarus (in the Original) signifies one qui auxilio destitutus est, One that stands in need of help; and the intent of the Parable is to show, that the rich are commonly as destitute of pity, as the poor are destitute of help, the one hath little or no feeling of the other sufferings. 2. You may observe how the Snow goes by drifts, the Wind fetcheth it off from one place to fill up another, many a piece of ground is made naked and bare, to fill up some ditch, or pile up against some hedge, and there it lies to keep those places warm that were warm before: Even so doth the wealth of this world go by drifts; the wind of adversity fetcheth it off from one man to fill up the unsatiable ditch of another man; and many a man's means (like the Snow) is blown clean away from him and his posterity into the hands of Usurers and rich Oppressoins, to keep them warm that were warm already, to increase their wealth that had too much before▪ just as Nabo●hs Vineyard was blown away from him and from his children into the territory and domains of wicked 〈◊〉. 3. Look how they boys and other youths toil themselves in the cold to make a Snowball, that shall lick up the other Snow, and la●● when that is gone; so doth many a covetous man toil himself in the world, and lick up his poor neighbours with hard bargains, and cruel dealings, and all this, to roll up himself a private wealth, which when he hath done, is but like a Snowball, it may last for a time, but vix gaudet terti●● heres, it is a venture but some unthrifty Heir will waste it and melt it away, as fast, and as ill as ever his father got it. 4. The Snow blinds a man's eyes, that when he comes into a dark room, he can scarce discern any thing: Thus are many a man's eyes dazzled with the vanities and vices of the world, that when he should come to look inward into the dark corners of his heart, to see how the case stands betwixt God and his soul, like the blinded Sodomites, he gropes at noonday, and cannot find the door of God's mercy to enter at. Solomon saith, that gifts blind the eyes of the wise; In the Original it is Pickim: such as have their eyes open; the meaning is, that corruption and bribery so dazleth many a wise man, that though his eyes be open to the worldward, to hellward, they are blind to God-ward, and to heaven-ward, and cannot see into the things that belong to the right way of pleasing of God, and saving their own souls. 5. As many a dunghill, and many a dirty slough is hid under a drift of Snow, that a man can neither see it nor suspect it: so is many a base mind, many a false heart hid under a fair outside, that will make profession and promises of favour and friendship to a man in prosperity; but let him be cast or driven upon them in adversity, he shall find them like a rotten quagmire under a heap of Snow, a means rather to sink him, than to save or succour him at such a time. 6. Lastly, as Leontius said once to his sons, pointing with his finger to his gray-hairs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. when this Snow melts, there will be a flood; so let all old weatherbeaten sinners, pueri centum annorum (as the Prophet speaks, Esa. 65. 20. that are aged in time and sin, but children in grace and knowledge, that have feathered their nests in this world, and have nothing to take to in the world to come; let them beware (as he said) lest a flood of fire & brimstone in the infernal lake, do follow upon the melting of their snowyheads, upon the dissolution of their sinful souls and bodies. These thoughts came in upon the by, and therefore I will not stand to enlarge them, but hasten to the next general part of my text, as it followeth in the next place, Spargit pruinam sicut cineren; he scattereth or sprinkleth the hoary frost like ashes. 2. This I termed the Diligence of God: He that keepeth Israel neither slumbereth nor sleepeth; but when we are a sleep, God is awake, when we are at rest, God is at work; when we are taking our ease within, then is our God taking pains abroad, to sprinkle the hoary Frost in the evening for our health and welfare in the morning. The consideration hereof should move us, not only to praise God for his Day-mercies, as David did [Seven times a day will I praise thee (saith he) Psal. 119.] because he knew that so, and more than so often he was beholding to God every day that came over his head: but also we have just cause to remember God for his Night-mercies, for his preservation and protection, for his custody and care that he hath of us in the night, as well as in the day time. Have I not remembered thee on my bed (saith David elsewhere) and thought upon thee when I was waking, Psal. 63. 7. So, if thou hast forgotten God at thy board, remember him on thy bed▪ if thou hast not thought upon him in the day, think upon him the more in the night, and when at any time God holdeth thy eyes waking (as he did david's often) then consider and call to mind God's mercies, and thine own sins, be thankful for the one, be humbled for the other, and then lie down in the peace of jesus Christ. And in the morning when thou walkest a broad, and seest the hoary frost lie upon the ground like ashes; then think with thyself, this is the work of Gods own hands, God hath surely been in this place, and I was not aware of it. Now mark the manner of Gods working, Spargit pr●inam, he sprinkleth the hoary frost; that is, he doth it in such a secret insensible, invisible manner, that no man living can perceive it, till God have done his work and finished it, and even so, it pleaseth God to work and bring to pass the regeneration of a sinful soul; my Father worketh (saith our Saviour) and I work, and yet both work after such a secret way, that until a man be converted, the work of God's grace cannot be imagined nor perceived, as it was with our Saviour at his resurrection, when he was risen, he appeared and showed himself, but the manner of his rising, or how, or which way he arose and got out of the Sepulchre, no man living saw or could conceive, as Solomon saith, that the way of a ship in the sea is not to be known or found: a man may stand upon the shore, and see the ship, and the sea, and the ship going on the sea, but the way of a ship in the sea is unknown and undiscernible: even so the ways of God in translating men out of the state of sin and death, into the state of grace and life, are sine vestigijs, unsearchable and past finding out. Many a one is troubled that he knows not the very instant of his conversion and regeneration to God, and therefore makes question of his Christian calling; but you know there is great difference betwixt a man that is suddenly converted as Paul was, like a brand snatched out of the fire (as Saint jude speaks) in the very heat of their sins; and such as have the grace of God wrought in them by degrees (as Timothy had) sensim sine sensu, now a little and then a little, by the secret supplies of the Spirit of grace: now it is an easy matter for the one to set down the time and manner of their regeneration; not so for the other. But the effect of all is this; if a man can find in himself the marks of the Lord jesus (a● the Apostle speakeeth) I mean the infallible signs and symptoms of grace (as a desire to fear God, a ●are to please him, and a kindly repentance when he hath done amiss) let him never make question of his own conversion, but take it as an undoubted evidence to his soul that God hath received him into the state of mercy, wherein he will reserve him for ever unto jesus Christ. No man makes question how the frost is gendered when he sees it lie upon the earth, because he knows it is the handy work of God. And so is this. Again, ●parg●● pruinam. Look how God doth with the hoary frost, how he scatters it upon the grass, that no one spot of ground hath it all, but every pile of grass hath some sprinkling of it: so he doth with all his heavenly gifts and graces; no man ever was so happy to have the fullness of grace, save only our Lord and Saviour jesus Christ: All we have but our sprinklings, a sprinkling of faith, a sprinkling of zeal, a sprinkling of repentance, and other graces, some more, some less, as God is pleased to distribute it. Hence the grace of God is compared unto two things in Scripture, which are both things of sprinkling, namely, Salt, and Seed. Our Saviour compares it unto salt, Mark 9▪ ult. Have salt in yourselves, and be at peace one with another. Now you know, They that season meat, do not lay their salt all on a heap, but scatter it and sprinkle it all over, that every part may be made savoury by it: So doth God distribute to every man a measure of grace, that his soul may be seasoned, and all his services be made savoury to the Lord, that he may smell in them, as he did in Noah's sacrifice, Od●rem quietis, a Savour of rest. Saint john compares the grace of God unto Seed▪ 1 joh. 3. ●. He that is borne of God cannot sin, (meaning sin unto death) Why? quia sem●n dei because the seed of God abideth in him. Now you know, no sower lays his seed all on a heap, but scatters and sprinkles it all over his land, that every furrow may have some part of the seed, and yield him again some fruit of increase. Thus doth God sow the seed of eternal life in the minds and hearts of all faithful people▪ there is no one that hath all grace, and there is no one but hath some, some sprinkling of every grace. For this cause (I suppose) the blood of Christ is called the blo●d of sprinkling, Heb. 12. 24. in allusion to the Passeover where the blood of the Pascall L●m●e was sprinkled on the posts of the door to save the house from the deadly stroke of the revenging A●gel. So is the blood of jesus Christ sprinkled (as it were) by the ●inger of God upon the souls and consciences of all penitent sinners, to save their souls from death, and to take out the blots and stains of all our sins. Look how Aqua fortis takes out the blots of Ink out of a paper, so doth this precious blood take out the blots of sin out of the soul; and blessed of God is that man that 〈◊〉 sprinkled with it All those sprinklings of 〈◊〉 in the Law of Moses, were all but types and shadows of this blood of sprinkling which speaketh better things than that of Abel, because Abel blood cried for revenge, but the blood of our Saviour cries for mercy, and drowns the cry of our deadly sins that ●ry and roar for vengeance. And therefore i●●●ou hast not had the grace to keep thy 〈…〉 spotted of the world, but rather for want of grace 〈…〉 hast bestained and bespotted thyself with filthy lusts and sinne●; then let me advise thee thus to do; as joseph of Arima●hea went to pita●● and begged the body of jesus, joh. 19 ●8. So do thou go to God and beg the blood of jesus, and desire the Lord to sprinkle it upon thy soul, that thy sins may be done away, and thy iniquities may be seen n● more▪ for even this kind of sprinkling is as easy to God, as that whereof my Text here speaketh. He 〈◊〉 or sprinkleth the ho●r● frost like ashes. [Sicut cin●r●m, like Ashes] We read Exod. ●. 8. That Moses by God's appointment took ashes from off the furnace, and sprinkled them towards heaven, and they bred botches and boils and blames upon man and beast. If God should sprinkle such ashes among us, or if the hoary frost should bring forth such effects, what a woeful case were we in: How much cause therefore have we (as the Prophet speaks, Hos. 3. 5.) to fear the Lord and his goodness; in that being so unthankful and so evil as we are, yet God is pleased out of his own goodness and mercy (not because we please him, but because mercy pleaseth him, Micha. 7. 18.) to do us good and no harm all our days, and to sprinkle such wholesome, healthful frost, as shall do every man good and no man hurt. It is said, Exod. 16. 14. That Manna, which was called Angels-food, not because the Angels did eat it, but because the Angels did prepare it, and bring it and make it ready for the people's eating: this Manna lay upon the ground like the hoary frost in the morning. Doubtless it was to intimate, that Manna is no more to God, than ashes are to us; and that if need were, rather than his people should famish, God can turn the hoary frost into Angel's food, that we might live upon the one, as the Israelites did upon the other forty years together. David was driven to a low ebb, when he said, Psal. 102. 9 Cinerem tanquam panem manducavi, I have eaten ashes like bread. I take it, it was not so much out of necessity, as to testify his humility that he did esteem himself so vile a sinner, that he was not worthy to feed upon any better food, and that dust and ashes were too good for him. And so in the days of old they were wont in times of sorrow and sadness to sprinkle dust and ashes upon their heads; from whence (I take it) our Ash-wednesday hath its name▪ being dies cinerum a day wherein men humbled them before the Lord in dust and ashes: this they did to express the humiliation and deep abasement of their souls, that they thought themselves not worthy to be above ground, but to be under earth in the grave, dead and dissolved into dust and ashes. I will not here press the imitation of the ceremony, but only the observation of the substance of that act which concerns us as nearly, as it did them; and that is, I would have you be▪ as humble, as sorrowful, as dejected and as pensive for your sins, as vilely and basely, and meanly conceited of yourselves, as they that strawed ashes upon their heads or as they that eat● ashes in stead of bread, and mingled their drink with weeping. And so I come to the third general point of my Text, 〈◊〉 it followeth in the third place. 3. Procijcit ejus glaciem sicut buccellas, He casteth forth his i●e like morsels. Me thinks the Ice hath some resemblance of the state of this world, which is dangerous two ways. 1. For slipping. 2. For breaking. 1. For slipping, so the Fathers call the sins of the godly by the name of Lapsus, slippings, because (like men on Ice) they slipped and fell ere they were aware of it. And David saith of the men of this world, Psa 73. that God hath set them in slippery places. Now a man that walks in a slippery place, had need walk very circumspectly and very warily, lest he get a slip unawares that he cannot rciover himself without hurt and danger: So the Apostle adviseth all good Christians to see that they walk Circumspectly, Ephe. 5. 15. not as fools, but as wise. A fool will venture to run headlong on the Ice, as if he were upon firm ground, but a wise man will be very circumspect and wary, and take heed to every step he takes, because he knows the danger. So should a Christian take heed to his ways, and if he find himself going, that he is ready to slip and fall from God into any sin, or to be carried headlong by the strength of his own corruption, or other temptation into any dangerous or wicked action; let him then call unto the Lord as David did Psal. 119. 117. sustenta me, etc. stay thou me up, and I shall be safe; like a man ready to fall▪ he prays God to uphold and stay him up. For it is certain, a man hath not any power of himself to stay himself, but that, as Hanna tells us in her song. 1. Sam. 2. 9 It is God that keepeth the feet of his Saints, and stays them when they are going into an evil course. And Moses tells us, Deut. 33. 3. That God hath all his Saints in his hands, (as a Nurse hath her child) and will not suffer them to fall into their own mischief: and therefore our care must be by▪ daily prayer to put ourselves into God's hands, and desire God to lead us by his grace and his good Spirit, and not leave us to ourselves, for than we shall surely slip and fall into evil. That child that cares not to be led, but will go of himself, gets many a knock and many a shrewd fall; but the child th' at is fearful and will cry to be led, that child escapes many a broken face: Therefore David desires God to lead him, Psal. 5. 8. Whereupon saith Musculus, Duci cae●orum est, pu●rorum, infirmorum, etc. to be led, is a thing that properly belongs to such as are blind, and to children, and impotent persons; now if a blind man, or a child should go upon▪ the Ice without some guide to lead them, what a dangerous case were they in; even such are we without the guidance of God. The Ice is dangerous, and so is the world, take heed of slipping. 2. For breaking, many a one we have known and heard of, that have ventured confidently on the Ice upon the Thames till it hath broken under them, and they have perished irrecoverably; so have many made a great show in the world, have been in great dealings, and▪ been confident of their fortunes, till the Ice hath broken, their credits have cracked, and they sunk on a sudden. See 2 Reg. 1. How securely Ahaziah walked on his wont pavement, fearing no danger, nor distrusting any ill event; and all on a sudden, the floor that he walks upon, or some grate that was in the floor, brakes under him, and he got such a fall that he never could recover it till his death. It is not good therefore for any man to be too confident of his own estate, vainly, saying with job, Chap. 29. 18. I shall die in my nest▪ or with David, Psa. 30. 6. I shall never be moved▪ but rather as the Apostle adviseth, Let him that thinketh he standeth take heed lest he fall. For those that stand fastest upon earth have but slippery footing▪ it is but a kind of Ice, take heed of breaking And yet there is another kind of Ice, which he that can break or have it 〈◊〉 is a happy man: and that is the Ice of sin, I mean the hardness of heart; for look how Ice hardens the water, so doth sin harden the heart, and make it insensible of any danger, and untractable to any goodness. As long as the frost holds, the Ice and the water are all one, till the thaw comes, and then it breaks into these buccellas, these morsels that my text speaks of: so as long as a man is frozen in the dregs of sin, and accustomed to a● evil course of life, so long his sins and he are all one, all the persuasions in the world cannot part them; till God be pleased to send down that same Gratiam mollificativam (as Divines call it) that same mollifying and melting grace, that his heart begins to thaw, and his sins and he begin to part, then doth he cast out those buccellas peccati, those morsels of sin by daily confession and contrition to God, which before lay and wounded his conscience that he could never be at peace. And this is that which the Scripture calls the breaking of the heart, it is just like the breaking of Ice, when the heart is dissolved with grief and Godly sorrow, and his sins begin to break away by repentance and reformation of life▪ then doth the Spirit of God (which Zachary calls the Spirit of Grace and supplication) do as in the first creation I●cubare super aquas, sit and brood (as it were) upon these waters, to hatch new graces, to create a new heart, and make him a new creature in Christ jesus. I might observe further, how reverently, how religiously the Prophet David speaks of the Ice and cold; that he calls the Ice ejus Glacies, God's Ice, and the cold ejus f●igus, his cold, to show that God hath a hand in all ill-weather; and that we ought not to blame the creatures, but to remember their Creator, who for our sins justly is displeased. But I hasten to the last part of my Text, and that is. 4. The compassion and tender mercy of God, that God▪ hath not the heart to hold his people long under a judgement, but as in the tenth of judges, when the people were throughly humbled, his soul was grieved for the misery of Israel, and he sent a remedy out of 〈◊〉 and as David's heart after some space of time began to yearn after Absalan whom for his rebellion he had justly banished, and he must needs recall him home. So when we relent, God relents, when we begin to b●e grieved for our sins, then doth God begin to be grieved for our punishments when our hearts are melted within, God melts the earth without, as it followeth in the text Hitt Emi verbum & lique facit etc. He sendeth out his word and melteth them, He bloweth with his wind and the waters ston●▪ He sendeth out his word, (that is) his command, for so the ten Commandments are called Decem verba the ten words of God. And he bloweth with his wind, (in the original it is) flabir spiritus, his spirit shall blow; for the spirit of God, and wind and breath of God are all one▪ Now mark from the connexion of these two, How the word of God, and the spirit of God go evermore together [He sendeth out his word▪ and bloweth with his spirit▪] Just as in the body of a man, the veins and the Arteries go ever together, the veins ●ary the blood and the Arteries carry the spirits, for every vein in the body there is an Artery goes along with it. So wheresoever there is a vein of truth, I mean, where the word of God is faithfully preached, there is vehiculum spiritus, an Artery for the spirit of God to accompany and go along with it to mollify and intenerate that same nervum ferreum (which the Prophet speaks of) that Ironsin●w of unbelief, and to make the word effectual for the melting and thawing of the frozon hearts of sinners. Now if you look back upon this kindly Thaw that God hath sent us, after so long and lamentable a time of Snow and Ice and cold, you shall see in it a lively resemblance of the inward and spiritual thaw and melting of a hardened heart, that hath been frozen a long time in the dregges of sin, and been utterly uncapable of any grave▪ until such time as God doth send out his Word and melteth him, and bloweth upon his soul with that same truly so called ventus favonius, that favourable wind of his holy Spirit that makes the waters of repenting tears fall down from his eyes. I will but name the particulars and so conclude. 1. The Thaw is always accompanied with a change of weather; the sky which before was fair and clear and bright, doth then grow cloudy and sad and dark with foggy mists and vapours, that a man hath no pleasure to be abroad in it. And thus it is with a repenting soul, when God sends this Spiritual thaw, a man shall find a change of weather in his heart, his joy will be changed into sorrow, his mirth into melancholy, his songs and merry tunes, into sighs and sobs, and he shall sensibly perceive the foggy vapours of his sins arise out of his heart into his head, and come trickling down in tears at his eyes. It is said in the Psalms, that therefore the wicked fear not God, because they have no changes, but still continue in one estate of prosperity and pride, and so think to pass a deliciys ad delicias, from the joys of earth to the joys of heaven; but that will not be, if ever God intent to save their souls, he will find a time to send a thaw into their hearts, and then let them tell me, if they do not find a change of weather in their consciences. 2. If it chance to thaw and then frieze again the next day, this makes the ways and passages worse than they were before. So when a man's heart shall melt a little on the Sunday, and freeze again all the week after; as Pharaohs melted for a time, and then presently hardened again; this relapse is worse than the former: as water having been once heat, and then cooled again, grows colder after than before. We see, that even marble in some weather will stand on drops, and yet retains its wont hardness: so did Pharaohs heart, and Saul's, and ahab's, seem to give, and melt for a time, but they grew hard again too soon. Take heed of that, if thy heart begin to thaw, desire God to follow thee with his grace, that it may not freeze again. 3. After a thaw, though the Snow for the most part be vanished and gone, yet under hedges and ditches, there will lie some leave of it (as we call them) a long time after; so when it hath pleased God to melt a man's heart for sin, yet there willbe some leave▪ of corruption, some remainders of his old sins, in the blind and secret corners of his heart. So that the continual care and daily practise of a Christian must be to find out and purge out these old leave of sin that lie unmelted in his soul. 1 Cor. 5. 7. 4. The thaw makes the ways exceeding foul and cloggie which before were fair and clean; so till a man's heart be thawed, he never perceives the foulness of the ways of sin, how they bemyre his soul, and clog and hinder him in his passage to heaven; Saint Peter calls the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a squalid foul and filthy place (so the word signifies, 2 Pet. 1. 19) a man shall have much ado to keep himself unspotted where so much filth and corruption is. David found this, and desired of God, Psal. 69 15. Eripe me de ●uto; Lord deliver me out of the mire that I sink not. A wicked man thinks the broad way to be the best way, but a man whose heart hath been thawed, knows it to be full of mire and sloughs, and it is God's mercy if they do not sink irrecoverably. 5. While the frost holds the ploughs are locked out of the earth, no seed can be sown, all husbandry is intermitted, till God send a thaw, and then their work goes forward. So while men are frozen in sin, God's Blow can make no work, the seed of his word can take no root, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostle calls the Ministry of the word. 1 Cor. 3.) God husbandry doth no good till there come an inward thaw to prepare and make way for grace, that men's hearts may be wrought upon by the powerful Gospel of jesus Christ, than it is no grief for a Minister to take pains in the Word and Doctrine of the Lord. Therefore john Baptist was sent before to prepare the way for Christ, and to thaw men's hearts by the preaching of repentance, that they might be capable of the Doctrine of Christ, who was to sow the seed of eternal life in the world. 6. Lastly, after a thaw comes a flood, so after repentance follow tears. It was Peter's case, Luke 22. 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while he was yet speaking, ere the word was out of his mouth, his heart began to melt, and he went out and wept bit●erty. It was one of God's charges to his people, Exod. 22. 29. that they should not delay their liquors or drink-offrings: (So we translate it) but in the Original it is, non tardabis ●a●rymam tuam, thou shalt not delay thy tears: therefore if thou hast done any thing that needeth Peter's tears, and hast not shed them, let me be thy Cock, do it now: what ever thou delayest, delay not that; for it is a ruled case in Divinity, that no man can come to heaven with dry eyes; therefore if thou findest thy eyes to be so dry, and thy heart so hard, that fain thou wouldst, but canst not weep for sin; desire God to smite thy heart, as Moses smote the Rock, that the waters of repentance may gush forth in abundance: or as the words of my Text are, desire God to blow upon thy soul with the vital blasts of his holy Spirit, that these waters may flow, to uva ● and cleanse and carry away the mud, and dregs, and filth of all thy sins. I have done with my Text. God of his mercy give a blessing to it for jesus sake our Lord and only Saviour. Amen. FJNJS. UNKNOWN KINDNESS. A SERMON Preached in the Cathedral Church of St. PAUL in London, Anno Dom 1635. BY JOHN GORE, Rector of Wenden-lofts in ESSEX. printer's or publisher's device Printed at London by T. Cotes for Thomas Alchorne, and are to be sold at his shop in Paul's Churchyard, at the Sign of the Greene-Dragon. 1635. Perlegi hanc concionem cui titulus Unknown Kindness, in quâ nihil reperio sanae fidei aut bonis moribus contrarium. THO. WEEKS. R. P. Epo. Lond. Cap. domest. Ex aedibus Fulhami, Maij 24. 1635. TO THE RIGHT WORSHIPFUL, M. Doctor DUCK, Chancellor for the Diocese of LONDON. RIGHT WORSHIP. I Remember that David, Psal. 23. 4. took as much comfort in the Rod wherewith he was smitten, as in the Staff whereby he was upholden: And I consider that your Jurisdiction over me, is as well corrective for what is amiss, as directive in what is aright. Take (I beseech you) this Tender from my hand, as a testimony from my heart, that I am yours in both, and do as kindly accept of the one, as I embrace the other. Thus nudus ad ignotum, I prostrate myself, and pray both for your temporal, and your eternal welfare. Your poor unworthy Friend. JOHN GORE. UNKNOWN Kindness. PSALM. 141. 5. Let the Righteous smite me, it shall be a kindness, and let him reproove me, it shall be an excellent oil that shall not break my head. AS there are two sorts of sins against God; sins known, and sins unknown; I know my iniquity (saith David of the one;) and, Father forgive them, for they know not what they do (saith our Saviour of the other:) so there are two sorts of kindnesses from man; known kindness, and unknown kindness: the known kindness is that which consists in charity, in love, and compassion to the poor; like that which David showed to Mephibosheth. 2 Sam. 9 3. Is there not any of the house of Saul, that I may show the kindness of God unto him? (saith the King to Ziba,) that is, that I may sustain, relieve, and do him good, as God in his kindness is wont to sustain, relieve and do good to those that stand in need of succour: this is the kindness of God, and that is a known kindness. But then there is another sort of kindness that is unknown, such as the world doth hardly know how to discern from an unkindness, and that consists in smiting, rebuking and reprehension, and this is the kindness that David doth even beg for here in my Text. Let the Righteous smite, it shall be a kindness, etc. In which words there are three general parts, to be observed, which may be reduced to three heads, and be thus expressed. 1. Desiderium sanae conscientiae, the desire of a sound and a good conscience; that which is most distasteful to a bad conscience, is most desirable to a good one, viz. To be smitten and to be reproved, (percutiat, et increpet, Let him smite me, let him reprove me.) 2. Electio sidelis amici, the choice of a faithful friend, of a fitting person to do this office; A man would be loath that every jack, or every base fellow should curb, and snib, and smite him for his errors; but a Righteous man, or (if you please to take the word so) a right wiseman, one that is able to give a man counsel, and honest to keep a man's counsel, let such a one smite in God's name, let him reprove and spare not, (percutiat me justus et increpet; Let the Righteous smite me, and let him reproove me: though it be (as the original hath it) Malleo percutiat, Let him smite me, (as it were) with a Mallet; now Malleus incutit et excutit, a Mallet serves both to drive in, and to drive out; so his meaning is; if it be good counsel, let him drive it in; if it be a bad custom, let him drive it out; let him not forbear me in either, but smite home in both. 3. Acceptatio fraternae correptionis, the acceptation or well-taking of brotherly reprehension; David did profess in the behalf of all penitent and humble sinners, that he would be so far from taking it as a discourtesy, or esteeming it as a disreputation to be told of his faults, by such a man, after such a manner; that (saith he) it shall be Misericordia, it shall be a kindness unto me, yea a mercy, yea more than that, it shall be Oleum Capitis, (as it is in the Hebrew) a principal, a sovereign, an excellent oil that shall not break my head; of these in their order, first of the first part, which is, 1. Desiderium sanae conscientiae, the desire of a good conscience, that is, to be smitten, & to be reproved. A sound heart is like a sound hand, that can abide not only rubbing & chafing, but smiting and striking too, if occasion serve, and yet neither suffer, nor offer any harm; whereas if a man have a thorn in his hand, or a bill, or an ulcerous sore, the least touch at unawares provokes him to impatience, and makes him fret at him that meant him no unkindness. So fares it with a man that hath a thorn in his heart, or an ulcer in his Soul, I mean, some secret sin or other that he loveth and is loath to part with; though he be not smitten upon purpose, if he be but touched upon the by; as David saith in another case, Tange montes et fumig abunt; Touch the Mountains and they shall smoke; so the least touch upon his predominant, his Mountaine-sinne, makes him fret, and fume, and smoke, like the vapours in the clouds, that never leave working when once they are enraged till they have vented themselves into a clap of thunder: malice will find a vent if it be but stirred with a touch. When thou with rebukes dost chasten man for sin, He is as a moth, fretting a garment, (saith our translation, Psal. 39 11.) He that undertakes a carnal man, with rebukes to chasten him for sin, shall find him play the Moth presently, he will be fretting secretly, though he make no show of it openly; as we say of a Moth, Tinea damnum facit, non sonitum. A moth doth mischief, and makes no noise; I say, Rebuke him, and you shall find him a very moth; if he cannot find a hole in that man's coat that shall offer to reproove him, 'tis a venture but he will fret one, that is, he will either raise some imputation of scandal upon him, or bring some action at law against him, one way or other, he will be revenged upon him for it. It's death to an ill-minded man to be smitten for his faults. But then come to a man of an honest heart and an humble mind, one that is truly conscious to his own defects, and such a one will be so far from taking it in ill part, or in indignation to be touched for his transgressions; that he will rather entreat any good man, or any good Minister, as the man of God entreated his neighbour. 1 Reg. 20. 35. Smite me I pray thee, in the name of the Lord: If thou knowest any thing that is amiss in me, or seest me do any thing that may be displeasing to God, or prejudicial to my calling, to my credit, or to my conscience to God-ward; do not favour me, do not forbear me, but deal truly and effectually with me, and smite me I pray thee, in the name of the Lord. And such was David's disposition in my Text, though he were a prince, and a man after Gods own heart, yet was he so far from delighting to hear himself flattered for his virtues, that he did rather even desire and long to feel himself smitten for his vices: percutiat et increpet, let him smite me, and reprove me. A man would think that David had smiting enough, if that were good, he should desire no more. Almighty God had smitten him (as he saith himself) with such a sore disease, that there was no rest in his bones, no breath in his body by reason of his sin. Besides that his enemies had smitten him on every side, They came about me like Bees (saith he) animasque in vulnere ponunt, they smote him and stung him, though it were to their own undoing, though they left their very lives and souls in their stings. Beyond all these, David's own heart had smitten him more than once; when he numbered the people, His heart smote him (saith the Text. 2 Sam. 24. 10.) To teach us how our hearts should smite us, when we consider the number of our sins. So when be had but cut Saul's coat, his heart smote him again, as much perhaps as it would have done some other if he had cut Saul's throat: I say, if smiting be good, surely David had enough of it; and yet you see there was an unicum deest, one thing wanting to all those smitings; He that knew the state and temper of his own soul, did sensibly find in himself that if he were but smitten again in another kind, if the Righteous would but smite him too, it might be a means to do him as much, yea, much more good, than all the rest had done. But stay; and let us reason the case: why should David desire to be smitten once more, having been so much, and so often smitten before? I will tell you what I think his reason might be. 1 Vt videat, that he might see his errors. We have a saying, that standers by see more than Gamesters: so another man may see more by his friend, than perhaps he sees or perceives by himself. Hence I take it, the Prophet Gad is called David's Seer, 2 Sam. 24. 11. We know that David was a Prophet himself, and had Revelations and Visions from God as well as Gad; and yet even he had a Seer deputed for him; and doubtless Gad had a special inspection into David's ways and actions, and saw more by him, many a time than he saw by himself, and brought back many of his sins to his sight and remembrance which had formerly escaped him unseen, and unrepented: for this cause, I suppose, doth the holy Ghost entitle him David's Seer. So Num. 10. 31. when the Israelites were travelling in the Wilderness towards the land of Promise, though they had the Cloud to direct them by day, and the Pillar of Fire to direct them by night, yet they desired jethro to be in stead of eyes unto them (as the text expresseth it): Why? What need had they of jethro to be eyes unto them, seeing they had the infallible guidance and direction of the Cloud and Fire of God? Yes, for though these were guides unto them in general, yet for particular places and passages in the desert, jethroes' direction was instead of eyes unto them, because he knew the dangers of the wilderness which they knew not. So though a man for the general course of his life and conversation may have the heavenly guidance of God's holy Spirit, and the blessed Guardianship of God's holy Angels; yet in particular cases and circumstances of a man's demeanour and carriage, a jethro, a loving friend, that will deal truly and plainly with a man, may be in stead of eyes unto a man, to inform him of what is a right, and reform him in what is amiss; to show him much good, and save him from much evil that might befall him. They say, that a Mole is blind all her life, and never seeth till the very point of death, for then the extremity of the pain breaks open the film of her eyes, and then she seeth, but then her sight doth her no good. Whether it be so or no, I dare not affirm; But so I have heard, and so I have read: and surely (me thinks) it is a lively resemblance of the wretched estate of some kind of men, that go blindling on in an evil course of life, like the blinded Aramites, 2 Reg. 6. that thought they had been in the way to Dothan when they were in the midst of Samaria; so these think themselves in the way to heaven, when they are in the midst of Satan's kingdom and dominion; till they come to die, than the extremity of their pains may peradventure break open the film of their hearts, to see their own miserable estate through sin before God, but who can tell whether their sight doth then do them any good, and not rather torment them the more. Happy therefore is that man that can meet with such a friend as job and jethro was, that will be instead of an Oculist unto him; to open his eyes by sober admonitions and seasonable reprehensions, that he may see his sins in time, and save himself from this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Saint Peter terms it, Acts 2. 40.) this perverse, untoward generation. We read, 1 Sam. 14. 27. that when jonathan had tasted the honey with the top of his rod, the text saith, his eyes were opened, and he saw that he had done amiss. This in my conceit, is a lively resemblance of loving reprehension; the Rod (you will say) is an emblem of correction, and castigation; and the honey may well pass for an emblem of a sweet and loving disposition; put both these together, the Rod and the Honey, Reprehension and love, or sweet and loving reprehension; if any thing in the world open a man's eyes, and make him see he hath done amiss, that will do it. And this may be one reason why David desired to be smitten, to be reproved, ut videat, that he might see his sins. 2 Vt doleat, that he might grieve for his sins. It is with many a man, as it was with job, who lost his cattle, lost his children, lost all the goods he had, yet all these losses never troubled him, till there came a nuntio, a messenger that told him of it; then job rend his clothes, and humbled himself in dust and ashes: thus doth many a man run on in a careless course of sin, till he hath lost himself, lost his soul, lost the favour of his God, and the hope of heaven by Christ; yet all these losses never trouble him, until some nuntio come, some good Minister, or neighbour, or messenger from God, and tell him how the case stands betwixt God and his soul; then he grieves, than he groans, then or never will he humble himself before the Lord; as Saint Paul told the Corinthians, 2 Cor. 7. 8, 9 Though I made you sorry with a letter, I do not repent me, because your sorrow brought you to repentance. So he is a happy man that can make his friend sorry for his sins, either by letter (as Paul did here, and Eliah elsewhere, 2 Chron. 21. 12. who would not go to jehoram to reprove him to his face, but left a letter, or a writing to be sent unto him, which was brought him afterward, when Eliah was either absent or dead, and a bitter one it was, as there you may read;) I say, either by letter, or by word of mouth, any way he that can make his friend sorry for his sins, doth him an happy kindness; because this sorrow may bring him to repentance, repentance brings him home to God, and in God every man hath his quietus est, a happy discharge from all his sins. And this may be another reason why David desired to be smitten yet more, ut doleat, that he might grieve for his sin. 3 Vt desistat, that he might leave his sins, we read, Num. 22. 34. that when Balaam for the wages of unrighteousness was riding on to curse the people of God, and that God had opened his eyes to see the revenging Angel that withstood him in the way, and saw that the Angel did not smite him with his sword, as he might have done, but only smote him with his word, and reprehended him; the text showeth how modestly, how meekly he submitted himself, and said, Now Lord (saith he) if my way displease thee, I will get me back again, and go no further. In like manner when thy conscience shall tell thee, and God's Angel, I mean, God's Minister shall make it appear unto thee, that thy way displeaseth God, that thou hast led thy life in such a way as God doth not accept; be not thou more obstinate, more headstrong than Balaam, who is generally holden to be a Sorcerer and a Witch; but if thou hast escaped vengeance, and art but fairly smitten with a rebuke; resolve with thyself, and say as Balaam did, Lord, I perceive my way is displeasing in thy sight, I will therefore return, I will repent, I will desist, and sin no more. Thus did Saint Paul, as you may read, Acts 9 when he had gotten authority from the higher powers to bind, and carry captive all that called upon the name of jesus Christ, he went on (saith the text) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a tired Wolf breathing out threatenings and slaughters against the people of God, & si non aliquâ nocuisset, mortuus esset, if he had not done some mischief, he had been breathless, he had been a dead man: well our blessed Saviour meets him in the way, smites him down from his horse, and gives him a sweet and yet a searching rebuke, Saul, Saul, why persecutest thou me, etc. after this that he had been thus smitten, you never read that ever he showed his letters, that ever he drew forth his commission, or went about to put his purpose into practice; but immediately desisted, and turned a new leaf, and became more zealous for the Gospel, than ever he was against it. Thus God told Abimelech, Gen. 20. 6. Cohibui te, I restrained thee, I withheld thee, or kept thee back from sinning against me. How did God withhold him, or by what means? See the last verse of that Chapter; he smote him with a judgement, and that deterred him from it: if there be any means under heaven to restrain a man from sin, or (as S. james his word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jam. 3. 2.) to bridle, and curb a man in, from sinning against God, and against his own soul; it is this preventing stroke of the hand of God; as Ahaziah told the man or God, 2 Chron. 25. Forbear, why shouldst thou be smitten; It is a happy thing when a man will be won by fair means, to forbore before he be smitten; but he that will not be won by foul means, to forbear when he is smitten; if smiting will not make a man to forbear sinning, it is a shrewd sign that man is Conclamatae spei, little hope of his amendment. And for this cause I suppose that David (in the last place) might desire to be smitten yet again, ut desistat▪ that he might forbear, that he might leave his sin, and so much shall serve to be spoken of the first general part of my text, which I termed desiderium sanae conscientiae, the desire of a sound and a good conscience, that is, to be smitten and reproved▪ The next is, 2 Electio fidelis amici, the choife of a faithful friend, of a fitting person to do this office of kindness for a man that deserves and desires it, percutiat me justus, Let the Righteous smite me. You may by justus understand Christus (as some do) or you may by justus understand sanctus (as others) but my conceit leads me to take it in the plainest and directest sense; so that by a righteous man, I conceive to be meant, a Right wise man, a sober, understanding man, a man of good temper, good government, and good discretion; if any man undertake to smite me (saith David) let it be such a man or none; for why? if a Righteous or a Right-wise man smite me and reprove me, he will do it, 1 Sine fell, without gall, without bitterness. For as there is a fault in too much lenity, too much forbearance, and indulgence where there is just cause of sharper reprehension, which was Elies' fault in the case of his sons, 1 Sam. 3. 13. the text saith, His sons made themselves vile, and he restrained them not, (So our Translation renders it) but the Original is more expressive, for there it is, Maledictionem inferebant sibi, they brought a curse upon themselves by their wicked lives, & non corrugavit frontem in eos; he did not so much as frown or bend his brows upon them. Whereupon saith S. Bernard; quiaira Eli tepuit in filios, ira dei exarsit in illum, because the anger of Eli waxed cold against his sons, the anger of God waxed hot against him, I say, as there is a fault in too much lenity and indulgence, so there is as great a fault in too much virulency and bitterness. David complaineth, whether of his friends or of his enemies, that they gave him Gall to drink: this we know was prophetically spoken, and literally fulfilled in our blessed Saviour at his passion; but surely David spoke it of himself in a metaphorical sense, meaning, that their words and rebukes were as bitter, as vile, and as distasteful to him, as if they had put gall into his very drink. Now observe it when you will, you shall find, that these harsh, these galling reprehensions do never work kindly a good disposition, as S. james saith, jam. 1. 18. The wrath of man worketh not the righteousness of God, that is, a furious or a railing reprehension doth not persuade or move a man, so as that thereby he is won to God or to goodness: for one will take that which cometh from a hasty man, to proceed rather out of spightfulness and spleen, then of love or good-meaning, and so it falls to the ground without working that good effect, which wholesome reprehension should work, that is, it doth not frame nor work a man's heart to the righteousness of God. Now an undiscreet man in his passion, is tanquam leo in vi suâ (as the Prophet speaks) like a Lion in his rage, and hath not the wisdom nor grace to moderate and contain himself from words that are as bitter as gall, yea, as sharp as swords and arrows, like swords that wound a man if he be near hand, and like arrows that follow him, and wound him thorough if he be a far off▪ they never smite a man, but they wound him in his reputation. But then let a righteous man, or a rightwise man undertake to smite or to reprove, and he will do it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostle speaketh, Gal. 6. 1. in the spirit of meekness, and will endeavour (as the text saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not so much to reprehend, as to restore such a man to a better estate than he found him in; it is a metaphor taken from Surgeons and Bone-setters, that when they undertake a dislocated joint to restore it and set it right, they do it with as much tenderness as possibly they can, and with as little pain as needs must to the patient; or as he that taketh a mote out of one's eye, taketh it out exceeding warily and tenderly, lest he put out the eye also: so tenderly, so feelingly will a man of discretion go to work in the manner of his reprehension, as if the case were his own, as if himself were in the same condition. Therefore if any man smite me (saith David) let him be a righteous, a right-wise man, for such a one will do it, sine fell without gall, without bitterness. 2 Sine publicatione, without publishing, divulging, and telling it to the world. It was our Saviour's rule, Matt. 18. 15. If thy brother offend, corripe inter te & se, go and rebuke him betwixt thee and him alone, make no words of it to a multitude: ubi malum contingit ibi moriatur, where an evil ariseth, let it receive private admonition, and there let it die. We read in the Gospel, Mar. 7. 33. that when our Saviour went about to cure the man that was deaf and dumb, the text saith, He took him aside from the multitude, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he took him in hand privately and peculiarly to himself; in like manner, wouldst thou do a spiritural cure upon a man that is deaf, and will not hear good counsel, dumb, and will not open his mouth in prayer to God; Take him aside; Do as a discreet Chirurgeon with a modest Patient, whose secret complaint hath more shame than pain; I say, take him aside; for to undertake him before the face of a multitude, is rather to wound him, than to heal him. Brotherly reprehension must be auricular, no ear must hear it but the own parties. According to our Saviour's after-charge, when he had done many of his cures, See thou tell no man of it; tell it the party in God's name, and spare not, but tell it no man else. As David cried out when he heard of Saul's and Jonathan's untimely and unfortunate end, 2 Sam. 1. 20. Tell it not in Gath, publish it not in the streets of Askelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. I can but wonder (by the way) why David should mention only the daughters of the Philistines, and the daughters of the uncircumcised; why doth he not say as well, Tell it not, lest the sons of the Philistines rejoice, and the sons of the uncircumcised triumph? surely, it should seem that Daughters, (I mean) Womenkind are far more prone to flout and mock, to jeer and frump, to rejoice and triumph, to tattle and tell tals of the weaknesses and frailties, the casualties and miscarriages of men, far more than men that are of understanding, that know what humane frailty is: therefore (saith David) wheresoever you tell it, tell it not in Gath, in what streets or towns soever you publish it, publish not it in the streets of Askelon, amongst the womenkind, amongst the daughters of uncircumcised Philistines, for they will be so far from grieving and relenting, that they will even triumph and rejoice at it. Herein then is the discretion of a right-wise man seen, that though he tell the party delinquent of his faults, he will tell no man else of it, he will not blaze it to the world; such a one will give his admonitions, as he gives his alms, In secret, that none shall hear it, none know of it, but him only whom it concerns. Therefore (saith David) if I be smitten and reproved, let it be by a righteous, by a right-wise man, for he will do it sine publicatione, he will make no noise, make no words of it. 3 Sine contumeliâ, without disgrace; a right-wise man, though he tell his friend of his follies to reform him, he will not tell it in that manner as to disgrace him. In the ceremonial Law, God commanded that the very Snuffers for Lamps in the Tabernacle should be of pure gold, I suppose, to intimate that they who are censurers and correctors of others, should be holy and blameless themselves; now he that shall top a candle, & then throw the snuff about the room, doth offend more, and do more hurt with the stench, than he did good with his diligence; in like manner, he that shall first rebuke his brother, and then disgrace him, doth him more hurt with the one, than he did him good with the other. The Apostle telleth us, that love covereth a multitude of sins; not only Charitas Dei, the love and kindness of God, and Charitas Christi the love and compassion of Christ; but Charitas amici too, the kindness and love of a friend, if he be true and faithful, will be the same that Shems and japhets' cloak was, a means under God to cover and to hide the weaknesses and deformities of his fathers and brethren: See an example of it in our blessed Saviour, Luke 7. 37. when he had occasion to speak of the penitent woman that washed his feet with her tears, and wiped them with the hair of her head, see how favourably, how tenderly he makes mention of her, and the worst language he gives her is, that she was peccatrix a sinner, There was a woman in the City which was a sinner; Alas, what woman was not, what woman is not a sinner? We do easily guess what the woman was, and what her sin was; but see the tenderness and the goodness of our Lord and Saviour, that names neither the woman, nor the sin, but spares her reputation, because he saw her repentance. Thus did the Father of the Prodigal child, Luke 15. ult. when he was driven by necessity to seek relief in his Father's house, and came and submitted himself; see how his elder brother reviled him, how basely, how contemptuously, how disgracefully he makes mention of him, ver. 30. This thy son (saith he) that hath spent thy living upon harlots, shall have more kindness from thee, than I that never angered thee. He doth not say, This my brother, but, This thy son, as if he had been nothing a kin to him, seeing he was grown into poverty, and driven by necessity to make bold with his friends. Such is the dogged disposition of ill-minded men, if they know any thing by a man that may any way disgrace him, he shall be sure to have it laid in his dish when he fares the worst. But then see the good nature of his good Father, how he seeks to cover and to hide the deformity of his son's offence under favourable & gentle terms, This my son was dead (saith he) and now is alive, was lost and now is found; and so buries all in oblivion, and makes no reproachful mention of them. Thus favourably doth the Scripture speak of David's great offence. David's heart was upright in all things (saith the text) save only in the matter of Vriah, 1 Reg. 15. 5. it is not said, save only in the murder of Vriah, but save only in the matter of Vriah; what that matter was is too well known, but the holy Ghost seeks to cover it, that there may be no disgracive mention of it. It is meat and drink to some kind of people, if they can but find any just accusation against a man, to disgrace him by it: Saint Austin compares such to Dives dogs that lay licking and sucking of Lazarus sores; they meddled not with his sound parts, but only with his sores; so let a man have never so many good parts, they make no mention of them, but if he have but one sore, (ay) an infirmity, you shall have them licking at that continually; never chance to speak of him, but that is at their tongue's end. Well therefore did David abandon all unrighteous men from having to do with him; and make choice of one that is right-wise, and honest to smite and to reprove him, for such a one will do it sine contumeliâ, without disgrace. 4 Sine adulatione, without flattery; without abetting or justifying a man in his evil courses. For there is, (as one hath well observed) a twofold justification; 1 A justification of a sinner from his sins. 2 A justification of a sinner in his sins; the first is an act of God's mercy, the second is an act of man's flattery: the former is an happy an blessed thing, when God is pleased in mercy to justify and acquit, to discharge and free a guilty soul from the bond and punishment of all his sins, by the merits, and by the blood, and by the Spirit of jesus Christ. The latter is a woeful and accursed thing, when a man shall speak good of evil, and labour to justify another man's actions though never so vile and foul; it is such a justification as without God's infinite mercy will bring a man to everlasting condemnation; and yet such servile spirits there be, that for their own advantage, will soothe a man up (if he be rich or great) in all his ways, and wickedness: Let him sin what he will, they will not check him; project what he will, they will not thwart him; say what he will, they are ready to second him; and let him be what he will, they applaud and admire him. Oh, what amiable friends are these! these love a man, as the Ravens love his eyes, or as Dalilah loved Samson, when she hugged and lulled him in her lap, and then cut off his lock, which was the only ligament that tied and fastened him to his God, so she did what lay in her even to cut him off from God. These are they whom the Prophet terms Caementarios diaboli, the devil's dawbers, Ezech. 13. 10. the comparison stands thus; when a man dwells in an old ruinous house, the Mason comes and plasters and daubs it over, making the Indweller believe that all is well, that it is a sound and a solid wall, and he may dwell safely in it, when the house is indeed ready to fall, drop down, and smother him. Such are they, that will not stick to persuade a man that his case is good to God-ward, that he hath no cause to be discontented or ill-conceited of himself, when there is an ulcisci in promptu (as the Apostle speaketh) when vengeance is in a readiness to fall down and seize upon him. Another calls them the devils Vphosters (in relation to that Ezech. 13 18.) if they see a man lean towards a sin, they will sow a pillow under his armhole, (ay) soothe him up in his inclination, that he sleep securely in it with as little trouble and unrest as possibly may be. These be woeful friends, God deliver every good man from having such burrs hang on his sleeve, from having his head broken with these precious balms (as our Translation reads my text.) For my part (saith David) give me a true friend that will smite me, as for a flatterer that will smooth me, I hate and abhor him; give me such a friend as is like those sauces which a man commends with tears in his eyes; whose reprehension is like some wholesome potion, though it make a man sick for the present, it will purge him & do him good for the time to come; it be these rough hands (as one said of Jacob's) that bring us savoury meat, and carry away the blessing when they have done: As David blessed Abigail, when she met him and stayed him from his evil purpose, 1 Sam. 25. 32. Blessed be the Lord God of Israel that hath sent thee to meet me this day, and blessed be thy advice, and blessed be thou which hast kept me this day from shedding of blood▪ A flatterer may please a man at the first, but a plain-dealing friend hath his blessing at the last; and such a one did David desire to be smitten by, because he knew that he would do it, sine adulatione without flattery. Lastly, if a righteous man smite, though he do it (as I have showed) 1 Sine fell without gall. 2 Sine publicatione, without notice. 3 Sine contumeliae without disgrace. 4 Sine adulatione without flattery, yet which is the main of all. 5 Non sine Deo, not without God. If David could say of his enemy that cursed him, Let him alone, for God hath bidden to curse; much more safely mayst thou say of thy friend that reproves thee, let him alone for God hath bidden him to smite. And as the Apostle saith of Ministers, that God doth entreat you by us; so persuade yourselves, that God doth reprove you by them: Do not therefore resist, do not reject good counsel, lest thou be found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an opposer, a fighter against God. For believe it, if thou dost not hearken to God when he reproves thee by thy friend, thou shalt one day hear him to thy cost, when God will reprove thee by himself. Give ear and tremble at that same tuba terroris (as Saint Austin calls it) that trumpet of terror, or that terrible trumpet, Psal. 50. 21. These things hast thou done, and I held my peace, whereupon thou thoughtest wickedly that I was such a one as thyself (that is, one that seeth evil done, and by silence gives consent, and takes pleasure in them that do it) But I will reprove thee (saith God) and set thine sins in order before thine eyes. Tremble (I say) at the voice of this Trumpet; Thou that wilt neither reprove thyself when thou hast done evil, nor suffer others by reproof to do thee good; assure thyself, there is one above that will reprove thee when he comes to judge thee, who will so marshal, and rank, and set thy sins in order before thee, that thou shalt not be able to answer him to one of a thousand. Therefore as Saint Austin desired of God in another case, Domine hic ure, hic seca, ut in posterum sanes, Lord cut me and scorch me here, that thou mayst heal me, and cure me hereafter; so let thy prayer to God be to the same effect, Lord smite me and reprove me here, that I may have nothing to answer for, nothing to be questioned for, when I go from hence. So much briefly for the second general part of my Text, why David did make choice of a Righteous man to smite him. The next is, 3 Acceptatio fraternae correptionis, the well-taking of brotherly reprehension; the text saith, It shall be a kindness. But what will the world say, if smiting be a kindness, a man shall be sure to have enough of it, if he will take that so kindly, he shall not want for kindness, as this world goes: Such kindness as this Ananias could afford Saint Paul, Acts 23. 2. Smite him on the mouth (saith he) when he was speaking how he had lived in all good conscience before God until that day. This kindness the Officers could afford our Saviour, john 18. when he had thus spoken, one of the Officers which stood by smote jesus on the face, with the palm of his hand. This kindness Zedech●ah could afford Michaiah, 1 Reg. 22 He went near and smote him on the check. Doubtless if one in anger had smitten ahab's or the High-priests dog in that place, and in that presence, he should have smarted for it, but this they thought was kindness good enough for them that durst do no other but take it. So that as Absalon said to Hushai, when to his thinking he had showed him a plot how to undermine his father David, 2 Sam. 16. 17. Is this thy kindness to thy friend (saith he;) so if this, if smiting, and baffling, and backbiting be a friendly kindness, a man shall have kindness and friendship enough as this world goes; he shall never need to beg for it, he shall have it without ask; but if he look for any other friendship or kindness, he may chance to go without it, and fall short of his expectation; such friends as Tacitus speaks of, quibus deerat inimicus, ab amicis sunt oppressi, they that had no enemy to oppress and abuse them, were abused and oppressed by their friends; such as these the world is full of; and such kindness as jul an showed the poor Christians, that would smite them on the one cheek, to see whether they would turn the other, shall be offered a man whether he will or no; I say, he that will take smiting kindly, shall have kindness good store: But that is not the meaning of my text. The Original is, percutiat me in misericordia, let him smite me in mercy, or in compassion to my soul, that would do ill or worse if it were not smitten; and well doth deserve to be accounted a kindness in many respects, I will but touch them, and pass them over. 1 It is a kindness Reducere errantem, if it be but a sheep that is lost and gone astray, he that will reduce it and bring it home to the Shepherd and to the fold, it is a kindness you will say: Now all we like sheep have gone astray (saith the Prophet) and we acknowledge it daily to God in our public confession, We have erred and strayed from thy ways like lost sheep. Now the sheep (as the Philosopher saith) is pecus erraticum, a kind of cattle that is given more to wand'ring and straying than any other whatsoever; and besides that such is the simplicity and the foolishness of a sheep, that being once lost and gone astray, it hath not the wit nor understanding of itself ever to return and come home again (as a dog, or a spaniel will do) but wanders further and further, unless some good body or other do chance to seek it up and find it, and bring it home: even such are we, too apt to go astray from God, and to lose ourselves in a labyrinth of sin, but have not the wit nor the grace of ourselves ever to return to the Shepherd and Bishop of our souls, except some good body or other be a means under God to reduce, to reclaim and bring us home to Christ. Now he that shall see his friend thus gone astray, and shall by wholesome admonitions, and friendly reprehensions, endeavour to reduce him and bring him back to God, Is not this a kindness? 2 It is a kindness Sanare aegrotum, to recover on that is sick, and make one sound that is in a consumption; such is a man far gone in sin, as the Apostle saith of the Cretians, Tit. 1. 12. they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil beasts, slow bellies, always liars; a man would think it a vain thing to meddle with such as were so far gone in a spiritual consumption, so sick to the death with a surfeit of sin; yet (saith the Apostle) do not despair of their cure, but rebuke them sharply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuttingly, that they may be sound in the faith. A rotten Cretian by sharp reproof may be made a sound Christian. Thus when a man is corrupt in his conscience, and rotten in his communication (as the Apostle calls filthy discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rotten communication, Eph. 4. 29.) I say, when a man's soul is almost consumed and dead and rotten to God-ward; he that by wholesome advice, and heavenly physic can recover such a one, and make him sound in his heart and in his faith to God, Is not this a kindness? 3▪ It is a kindness Suscitare lethargum, when a man is in a lethargy where sleep may be his death; or if a man should sleep on the top of a mast where every nod may endanger his life, he that shall awake such a one▪ before any harm befall him, it is a kindness even that. And such is the case of all impenitent sinners; Awake thou that sleepest and stand up from the dead, and Christ shall give thee life. Believe it, security is as dangerous a sleep to the soul, as lethargy is to the body; now when a man shall lie in wickedness, as a carrion lies in rottenness, and shall sleep away his salvation, though his damnation sleepeth not; He that shall awake such a one by stirring reprehensions, lest (if he were let alone) he might sleep as Sisera did (which God forbid) who slept but never waked again, Is not this a kindness? 4 It is a kindness Ligare insanum to bind a mad man, to chain up one that is bereft of his senses and wits, who if they were at liberty might endanger himself and others; now Solomon tells us, Eccles. 7. that the heart of man is full of evil, and madness is in his heart while he liveth: see how Bedlam-like some men are in their fury and passion, swear and curse, and even worry their God and Saviour, when they are provoked by man, they right their spleen upon God. Yea, if their words were the same indeed, that they are said to be in effect, if they were but swords, and arrows, and razors, indeed that would pierce and wound the body, as they wound and pierce the soul, nothing should satisfy them, but the lives and blood and death of those that have offended them; such mischievous, such murdering words do they spit like venom out of their hellish mouths; now then, he that can over▪ awe such a one with grave and sober reprehensions, that can overcome and overpower and overrule him with good language and good persuasions, Ne quid loquare durius (as God said to Laban, Gen. 31. 24.) and smite him so, as that he dares not smite again, but cry God and his neighbour mercy for what he hath spoken and done amiss, Is not this a kindness? 5 Lastly▪ it is a kindness Liberare perditum, to save a lost man that is in imminent danger of drowning and death, if he have not speedy help; it was Moses case when he was in the river, had it not been for the kindness of Pharaohs daughter; it was jeremy's case when he was in the dungeon, had it not been for the kindness of his special friends; and it is the case of many a man that is fallen from God into a gulf into a whirlpool of sin, that winds and draws and sucks him in, there is no possibility that his soul should scape drowning and death, if mercy help not out: It is said of the Prodigal child, Luke 15. 13. that he wasted his substance with riotous living, (so we read it, but the Original is more significant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in proper terms, He lived unsavingly; as much to say, as in that course that he took, he was a lost man, and could not have been saved, had he not reverted and repent as he did. And such an unsaving life doth many a man lead, in gluttony and drunkenness, in riot and profaneness, etc. that God cannot keep his own truth, and save his soul. Now he that shall see his friend in such a way of wickedness, that as he said, Ipsa sicupiat salus, etc. if salvation itself should come down from heaven and offer itself to such a one, he would not, he were not in case to accept it; He, I say, that by words of motion can work upon such a man's heart, can bring him to repentance, that he may become salvabilis within the compass and possibility of being saved▪ Is not this a kindness? If you will believe S. james, Chap. 5. ult. it is the greatest kindness in the world, He that converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins. Therefore as Saul said to the Ziphites when they came and told him where David was 1 Sam. 23. 21. Blessed be ye of the Lord, for ye have had compassion upon me. So he that hath any grace, or but good nature in him, will bless God for such a Minister, or neighbour, or friend, that will show him the error of his way, that will tell him of his sins, and take it as a mercy, and a kindness and a compassion to his soul. And so I come in the last place, to the exaltation of this kindness above all that hath been spoken, It shall be Oleum capitis (as the Original hath it) it shall be a sovereign, a precious, and an excellent oil that shall not break my head. When I first took this text in hand, this seemed unto me a very strange and an uncouth expression; if the Prophet had said, It shall be a stone that shall not break my head, or a staff, or a club that shall not break my head, etc. we had easily understood him, but to speak of an oil, or a balm, which we know to be so soft, so supple, so lithe and gentle an ointment, that he should speak of breaking his head with oil, it is strange: I confess it troubled me a while, till at length I conceived it might be spoken by contraries▪ as when a Physician gives a patient some pectoral, or cordial, and saith, Take this, it will not hurt you, his meaning is, it will help and do him good. So this oil shall not break my head, that is, it shall heal it, being broken▪ by my own corruption, by Satan's temptations, and by the ascension of such as flatter me in my sins. But why doth he mention his head? why doth he not say as well, It shall not break my arm, or it shall not break my legs, & c? Answ. The head you know, is the principal part of man, that which is nearest, and gives life and influence to all the lower parts, if that be broken all the body fares the worse. It is a known place, Matth. 10. Be wise as Serpents. Now the wisdom of the Serpent▪ they say) consisteth chiefly in this, that he will expose his body to any danger, take any wound in his body, so he may but save his head, because he knows that his life lies in his head: so is Christ our head, and all our spiritual life lieth in him, and floweth from him; therefore our principal care should be, what ever bodily danger we expose ourselves unto, to hold life in the head, hold faith and affiance in jesus Christ. But that is not all▪ I take it, when he saith, it ●●all not break my head, his meaning is, It shall break something else about him that shall be better for him; as thus; It shall not break my head, but it shall break my heart; he that breaks a man's head, doth him an ill office that may endanger his life; but he that breaks his heart with that same hammer that jeremy speaks of, jer. 23. 29. by the powerful subduing Word of God, doth him a right good office, that may be a means though▪ Gods blessing to prepare his soul for grace, and make him a vessel capable of mercy, for Deus Oleum misericordiae non infundit, nisi in vas contritum, God never poureth the oil of his mercy, but into broken vessels, that is, into broken hearts, that are rend and torn (as it were) with remorse and sorrow for sin. As God threatened, Hos. 13. 8. I will rend the kall of their hearts; rather than he will suffer sin to dwell where his throne should be. So this smiting is not to break heads, but to break hearts, which is better. Or thus, It shall not break my head, but it shall break my sinnes-head, or the head of my sins; as David saith, Psal. 74. 14. The heads of Dragons are broken in the waters: what are these Capita Draconum, these heads of Dragons? but capital crimes, predominant and master-sinnes, that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostle speaks) that usurp authority and domineer in the soul, and threaten to devour the conscience if they be not taken down, and broken in the waters of repentance, in the tears of godly sorrow for sin. Now he that can be a means to save his friend's head, and break his sin's head; to cherish the one and crush the other, Is not this a kindness worth acceptation? If a man have an enemy that doth him wrong, the Apostle counsels him, to heap coals of fire upon his head, Rom. 12▪ 20. what are these Carbones ardentes, these burning coals, or coals of fire, which the Apostle would have a man heap on his enemy's head: Surely (I think) he means no other than those, Rome▪ ●. 9 Tribulation and anguish, indignation and wrath, upon the soul of every one that doth evil (upon purpose to vex his neighbour.) Now thus stands the case, He that revengeth his own quarrel, and recompenseth evil for evil, he heaps coals of fire on his own head, that is, makes himself liable to the just revenge of God; but he that by patient forbearance commits his cause to God, and renders good for evil, he heaps coals of fire on his enemy's head, that is, he saves himself from wrong, and transferreth the indignation and wrath of God upon him that wronged him, or whom God in flaming fire will render vengeance when he comes to judgement. And this is the way to be revenged of an enemy. But then if a man have a friend that he wisheth well unto, and fain would reclaim him from his evil life; David would have him take another course, and pour drops of oil upon his head, that is, mollify and melt him, and work gently and kindly upon him, by mild rebukes and reprehensions; for this may touch his heart, but shall never break his head; it may do him good for his soul, but shall never do him wrong for his life or reputation. And this I take to be the meaning of my text. The sum of all is this, Look what virtue, what excellency there is in the most sovereign, most precious oils or balsams for the salubrity and health of the body; the very same are to be found in kind and gentle admonitions for the health and welfare of the soul. Fitly therefore doth David resemble it to oil in many respects, I will but name them and conclude. 1 Quia medetur vulneribus, you know that balsam which is nothing else but oil, is a sovereign remedy specially for a green wound; so is seasonable reprehension a sovereign cure for one that hath newly wounded his conscience, or his credit by sin: Wouldst thou do a spiritual cure upon thy friend, let him not run on till he be festered and rankled with a habit of sinning, but take him while the wound is green: We see in Genesis, that when Adam had sinned, God came to him in the cool of the evening the same day, and reprehended him for it; because God would not have him sleep one night in his sin. A Candle new blown out, is soon blown in again; and a wound newly taken is sooner healed; if thou would heal thy friend give him this balsam in time. 2 Quia expellit venenum, there be oils (as salad oils, etc.) that are of special virtue to expel poison taken inwardly; sin is of a poisonful nature, that envenomes and endangers the very life of the soul (David compares it to the poison of Asps, which is the deadliest of all poisons:) hath thy friend taken poison, hath he baned himself by presumptuous sins; give him this oil, rebuke him lovingly, it will either fetch the poison upward by a penitent confession, or drive it downwards, and make him prostrate himself at the foot of God; one way or other it will work upon him. 3 Quia exhilarat fa●i●m, Oil maketh a man have a● cheerful countenance (saith David, and it is pity his words should be perverted and strained to patronise the painting of Icz●bel▪) but my meaning is, when a man hath been gently rebuked by a friend, and been wrought thereby to a kindly repentance, to a holy sadness and de●ection for sin, and therefore hath in a sincere penitential manner even shriven himself to his God; you would not believe what a cheerfulness this breeds in a sad heart, how light-some he shall be after his former lumpishness; quasi volitare facit (as a Father saith) it even carries a man above ground, and makes him forget the best of nature's comforts. 4 Quia penetrat corda, There be oils of that virtue, that they will enter thorough the skin and flesh, and bones, and work upon the very marrow that is within. Such virtue hath the word of God, being powerfully applied and chafed in by the warm and soft hand of a kind and loving friend, it will enter into the very secrets▪ of the heart, and work upon the very soul and spirit, and do a cure there, where no earthly medicine can take place. 5 Quia recuperat moriturum. Saint james tells us that in the Primitive Church, when a man was sick unto death, the Elders of the Church anointed him with oil, which by the miraculous virtue that God gave unto it, was a means to recover the party: from whence the Papists derive their Extreme Unction, which (God knows) is but an apish uneffectuall mis-imitation of a miracle which now is ceased in the Church, and even then could not be done by every Elder, for all had not the gift of healing (as the Apostle tells us:) this is indeed the only spiritual oil that we are to apply unto men on their death-beads, to speak comfortably to their hearts, to work kindly upon their consciences, and to prepare their souls for heaven by wholesome admonitions. FJNJS. THE POOR MAN'S HOPE. A Sermon Preached By JOHN GORE, Rector of Wenden-lofts in EESSEX, 1635. PSAL. 12. 5. For the oppression of the poor, for the sighing of the needy, now will I arise (saith the Lord) I will set him in safety from him that puffeth at him. printer's or publisher's device HEB DDIEV HEB DDIM Printed at Lond● n by Th' 〈…〉 for Th●mas Alchorne▪ and ar● to be sold at his shop i●●… Paule●… Church-yard, at the sign of the Greene-Dragon, 1635. Perlegi hanc concionem eui titulus, The Poor man's Hope, in qua nihil reperio sanae fidei aut bonis moribus contrarium. Tho. Weeks. R. P. P. p. Lond. Cap. Domest. TO MY WORSHIPFUL And most worthy Friend, M. EDMUND WOODHALL Chief Register of the Prerogative Office in LONDON. WORTHY SIR, I Remember how heartily the Apostle prayed for his good friend Onesiphorus, who had aught refreshed him, and was not ashamed of his chain, 2 Tim. 1. 16, 18. The Lord give mercy to the house of Onesiphorus; and again; The Lord grant that he may find mercy of the Lord in that day Now whither that good man were willing to have his name, and his goodness made known to the world, I cannot say, (very likely his modest hashfulnesse would not seem to desire it;) But who will blame Saint Paul's good nature, that he did not forget the kindness of his friend, as joash forgot the kindness of jehojada; nor would smother his 〈…〉 Hazael smothered his Master; but remembered 〈◊〉 in his prayers, made mention of him in his writings, and besought the Lord for mercy to that house, where he had found so oft refreshing. In like manner, This is all the poor amends that I can make you (worthy sir) for all your free and noble entertainments, to become your Orator to God, your Herald to the world, and to requite your courtesies with prayers which 〈◊〉 all never be wanting from Your poor unworthy Friend. JOHN GORE. THE POOR Man's Hope. PSAL. 37. 25. I have been young, and now am old, yet never saw the righteous forsaken, nor his seed begging their bread. THese words are an experiment, or an observation of the Prophet David, touching the certainty and infallibility of God's Providence and Goodness to the righteous and their posterity. Wherein we may take notice of three general Points. 1. The time, how long David had observed God's dealing and dispensation in this behalf; namely, from his youth to his age [I have been young and now am old.] 2. The parties in whom David did observe this privilege, that they were never forsaken, and they were, the righteous only [I never saw 〈◊〉 righteous forsaken.] 3. The continuance and succession of God's favour and mercy, that it doth not rest only upon the righteous themselves, but extendeth and enlargeth itself to their posterity and their seed, [nor their seed begging their bread.] Of th●se in their order; and first of the time how long David had observed Gods dealing with the righteous, namely, from high youth to his age. ●. [I have been● young.] Here first you may take into your consideration, the holy minority of the Prophet David, that in his young time he began to enter into religious thoughts and meditations touching Gods proceedings with his servants. That time which other young folks waste and melt away in folly and vanity, or in the pleasures of sin; that did he dispend and employ in a more serious▪ and more sacred manner, in devotions, and divine contemplations of the manifold wisdom and works of God. To be a pattern and a precedent to all young ●olke● that should come after him, to begin betimes 〈◊〉 God and follow goodness. Remember thy Creator in the days of thy youth (saith Solomon, Eccles. 12. 1.) before evil days come. Old days are evil days in respect of young days; ●t be the young that be the good days, if young folks had but grace to make good use of them. It was God's Ordinance, Levit. ●. 14. that in their Meate-offerings of first fruits, they should offer green ears of corn, or corn beaten out of green ears. To intimate unto us, that God loves we should dedicate and consecrate our green and tender years to his service, and not put it off (as too many do) to the very Autumn and fall of their lives. It is witten in the Gospel, that when Christ heard a young man say, He had kept the Commandments from his youth, th● Text faith, He began to 〈…〉 to show how God loves these timely beginnings of grace and goodness: Yea, I dare say it, that God makes more account of a little goodness in a young body, ●h●n of a great deal more in one that is of greater age, as you read, 1 Reg. 14. 13. When 〈◊〉 child was sick, the Prophet sent him word from God, that he only of jeroboam's house 〈…〉 go to the grave in peace, because in him was found some good thing toward the Lord. There could not be much goodness in him being but a child, and bred in Idolatry, yet because there was some goodness; ye see how God took liking to him, and showed his acceptance by that extraordinary favour towards him. Let this be an encouragement to all young persons, that are (as the Poet speaks) Aurorae filij, sons of the morning, that have day and life before them, to learn of David and jeroboam's son, to begin betimes to set forward to heaven, and make choice of Christ to be their Guardian in their youth, so shall they be sure never to come to want nor beggary in their age. It was the honour and the happiness of Andronicus and junia (as we read Rom. 16. 7. that they were in Christ before Paul; and it is the happiest privilege and priority in the world to be the first in Christ, and in the Covenant of grace; for he that is the foremost in Christianity upon earth, shall be sure to have preferment according to his time both in grace and glory in the heavens. Be ambitious therefore (ye young men) of this high honour and preferment, get into Christ as soon as possibly you can; for if you linger like Lot in Sodom, and stay till you have gotten an habit, and an haunt in wickedness, you would no● believe, how hard a matter you shall find it then, to dispose your minds, and frame your lives to goodness. Stamp Garlic in a new mortar, and it will smell of it ever after; let the devil get possession of a child, he will hardly be removed when he comes to riper years: as we have an example, Mark 9 20. There was an evil spirit had gotten such hold of a young man's body, that the Disciples with all their power and prayers could not cast him out; whereupon our Saviour perceiving with what extremity he came forth, with what wallowing and foaming, and renting of the possessed, He demanded, how long that had happened unto him? answer was made, of a child; if Satan get but handsel in childhood, he will plead prescription in age. Therefore let all parents take heed they do not deal with their children, as those wicked ones did, 2 Reg. 17. who offered their children to Molock: first▪ they carried them round about the fire, and that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheeling about their death and destruction: secondly, they caused their children to pass through the fire, this was called Lustratio a purging by sacrifice: thirdly, they put them into the belly of Molock (which was an hollow Image of brass) and burned them quick; this was Vivi-comburium, burning alive. Too many such graces●sse parents there are in the world, who first, initiate their children to the devil, when they correct them 〈◊〉 this is (as it were) to carry them about the fire of hell: secondly when by their evil example they teach them villainy, as the young 〈…〉 of the old Lion to catch the prey, (〈◊〉 9) this is (as ●t were) to make them pass through the ●●●e: they not only teach them evil by their evil example, but applaud and allow them in their wickedness, and (as the Apostles word is, Rom. 1. 32.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ take delight and pleasure in their lewdness; that is to put them (as it were) into the arms, into the belly of the devil. This is a woeful training up of children, God forgive and amend all them that use it; and God give all such children grace, to do as Solomon adviseth the young man, Prov. 2. 16. ●urto se eripere, to steal themselves ●ut of the hands and bands of sin and Satan, and to bind themselves Apprentices to God in their youth, so shall they be sure to be potected, and preserved, and provided for in their age. I bave been young (saith David) and now am old, etc. [Now am old.] You have heard the beginning of David's piety, now mark his proceeding and continuance in well-doing he was no changeling (you see▪ neither in Religion, nor in affection to God-ward, but held on in a constant, settled course of godly-mindednesse, I●a ut cano placer●t, quod Juveni complace●a● (as one said) so that, that goodness which pleased him in his youth, pleased him no less in his elder years; young and old he was still the same, still bend and set his heart to serve, and to observe the Lord. It was the commendation given to Mnason, Act. 21. 16. that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an old disciple, and it is the greatest honour that can be given to man or woman, to be truly styled (as he was) An old disciple; that is, to be a follower of Christ from ones youth, and to continue Christ's faithful servant to ones age. Age is a crown of glory (saith Solomon) Prov. 16 31.) When it is found in the way of righteousness▪ that is, when an old man is found to be a just and a righteous man, than he truly deserves reverence; but when a man hath lived to those years, that he comes to have Caput album, and cor nigrum, a head white with hoary hairs, and the heart black with wicked deeds; it is the most lamentable incongruity, and disproportion in the world. It is observed out of Gen. 25. 8. that Abraham was the first in all the Scripture that is called by the name of an old man, and yet there were many before him that were much elder in years, and had lived a longer time in the world than he had done: why then should Abraham be called an Old man, rather than any of his elder ancestors? Philo giveth this to be the reason, that it was propter canitiem virtutum, not so much for the age of his body, as for the antiquity of his virtue; though they were elder in years than he, yet Abraham was elder in grace and virtue than they, and had been a virtuous, a religious man, and had served and feared the Lord, a longer time than any of his predecessors: and for this cause was he written the first old man in the Register of Almighty God. And so at this day; not he that is first Christened, but he that is the first and best Christian, is the eldest man in God's account, and comes nearest unto him who is the Ancient of days. Whereas he that is full of days and empty of grace, that hath attained bonum se●ectutem (as one saith) a good old age, but wants the main of all which is, Bonum senectutis the goodness of old age; who when the harvest of his years is come, doth not bring forth that fruit unto God, of devotion and piety, of wisdom and gravity, of temperance and charity, that is to be found in men of fewer years: Most wretched and miserable is his condition, for he comes (as it were) to the borders of Canaan, to the very point of time wherein God's children make their happy transmigration into heaven▪ but by reason of his sins is thrust back again; so that when he should die and ascend to the place of eternal blessedness, he dies and descends to the pit of utter darkness, where is nothing but weeping and gnashing of teeth. Such is the miserable condition of that man or woman, whose body is declining to the grave, but his spirit hath not learned to ascend to God that gave it. You therefore that are aged persons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ ready and ripe for the grave, learn to resemble the Sun, whereof the Prophet David speaketh, Psal. 104. Sol novit occasum suum, the Sun knoweth his going down; and therefore before his setting sends forth the brighter and the clearer, and the sweeter beams: so you cannot but know that it will not be long, ere the sun of your life go down, therefore before the night of death come upon you, send forth some beams of light, some good prayers to God, some good deeds to the poor, show some token for good before your death that it may appear that your souls are gone the way of life. And then look how the Rivers when they come near the sea, the tide comes forth to meet them; so when your souls come near to heaven, your God and Saviour shall meet you in the way, and receive you into those eternal mansions which himself hath prepared for you. So much for the Time, how long David had been an observer and an eyewitness of God's Providence, sc. from his youth to his age. I come now to the observation itself [Non v●di justum derelictum, I have not scene the righteous forsaken.] Wherein are two things remarkable, 1. The persons privileged, and they are the Righteous. 2. The privilege of those persons, and that is, they are never forsaken. 1. The persons privileged, (to wit) the Righteous. Here the question will be where any such persons are to be found; for it is certain that a Righteous man is Rara avis in terris, as this world goes. The Prophet once cried, O ye heavens, drop down righteousness▪ When Righteousness (saith a learned man) was taken up into heaven, and the earth was utterly devoid of it. But we trust in God, the world is not altogether now so bad, but that (by God's grace) there are some, though not many righous persons to be found amongst men: but who be they? that deserve to be so called, and so accounted? Ans. I will show you some particular instances out of the Book of God, what kind of persons went under the name of Righteous men in the days of old, and leave the application to yourselves. ● The first that ever went under the name of a Righteous man, was Abel; of him you shall read, Heb. 11. 4. That he offered a more excellent sacrifice than Cain by which he obtained witness that he was righteous, God himself testifying of it. Now wherein did Abel's righteousness consist, or what was it for which Abel was accounted righteous? the text showeth, it was for that he offered, uberius sacrificium, a richer, a fuller, a better sacrifice than Cain; for Cain also offered a sacrifice to God, such a one as it was, but it was a pinching sacrifice, and the fruits that he offered were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the refuse of that he had; that which he cared not for himself, that he offered to the Lord; but Abel made choice of the best, and offered the most; so that his sacrifice was both more and more excellent than Caines, it was better and bigger too; and for this he obtained testimony from God that he was a righteous man. Hence I note, that they which are voluntary and free in their offerings to God, that are willing God should have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the best and principal part of all their substance; that hold it in scorn (as David did) that it should be said, they should worship the Lord, and be at no cost: these are they in the first place that deserve the name of righteous men. chose, they that are of a base and niggardly disposition to God-ward, that think (as judas did) every thing to be perditio, to be waste and lost, that goes to the maintenance of the worship, and service, and Ministers of God; they are far from Abel's disposition, and consequently, far from being Righteous in God's account. 2 The next Righteous man, was Abraham, of whom the Apostle speaks, Rom. 4. 3. Abraham believed God, and this was counted to him for righteousness. Now wherein did Abraham's righteousness consist? the text saith, in his faith, in his belief of God. God Almighty called him out of his own Country, and made him leave all his friends and means behind him, only promising him to be his exceeding great reward; now if God should have failed Abraham when he was in a strange place, he had been utterly undone; but Abraham gave credence to his Word, and wholly cast himself upon the Promise and the Providence of his God, and this was counted to him for righteousness. Hence I gather, he that bears a true faith to God, dares repose and cast and roll himself upon the mercy of his God, and the merits of his Saviour, for the pardon of his sins, the preservation of his life▪ and the salvation of his soul; he that dares trust his God in a case of exigence and extremity; when if God should fail him he were undone by it: I dare say that man is a righteous man in God's account. 3 The next shall be Let, of whose righteousness you read, ● Pet. 2. 8. That righteous man dwelling among the Sodomites vexed his righteous soul from day to day with seeing and hearing their unlawful deeds. Now wherein did his righteousness consist? the text saith, in vexing and grieving at the unrighteousness of others. Try thyself by this. Art thou vexed and grieved at the heart, to see the unlawful deeds, and the ungodly courses of the world? Dost thou mourn in secret (as Samuel did for Saul) so dost thou mourn for those, who in men's understanding are in the high way to hell and destruction; is it an Hazael to thine eyes, and a grief to thy heart to see that men should have no more grace nor care to serve and fear the Lord, but to dishonour and provoke him every day; and dost thou wish in sincerity before God, Oh that it lay in thee to further the cause of God, and to hinder the increase and growth of Satan's Kingdom in the world: art thou thus minded, thus affected (as Lot was in Sodom?) then take it as an undoubted testimony to thy soul, that God who counted it to him, will count it so to thee, for righteousness. Whereas he that can make himself merry with that which makes God and his Angels sorry, is far from Lot's disposition, and consequently far from being righteous in God's account. 4 Come next to Job, who saith of himself, job 29. 14, 15▪ 16. I put on righteousness and i● clothed me; meaning, that his soul was clad with righteousness within, as his body was clad with clothes without: but how did that appear? I was eyes to the blind, feet to the lams, and a father to the poor. These be the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the infallible marks and badges of a righteous man. 1▪ He must be eyes to the blind, Ignorant 'em 〈◊〉 (saith Lyra) by giving counsel, direction, and advice, the 〈…〉 can to them that are ignorant and simple, here signified by the blind, which are not able to guide themselves without Seer. 2. He must be feet to the lame, Impotent●m adjuvando, by giving countenance help, and assistance the best he can to them that are impotent and of mean ability, here signified by the lame, for he that wants his limbs cannot stir without some helper and supporter. He must be a father to the poor, Indigentem subl●vando, by giving relief and protection the best he can to them that are destitute of friends and means, like poor Orphans or Fatherless children that are not able to provide for themselves, nor to live without the charity and the mercy of good▪ minded people. These are the objects of the care and compassion of the righteous, and these are the touchstones and trials of undissembled righteousness: He that lends his eyes to the blind to direct them▪ his feet to the lame to support them; and his bread to the poor to sustain them▪ that's a job-like-disposition, and a righteous man without doubt in the sight of God. 5 Look next to Phineas, of whose righteousness you may read, Psal. 106. 31. Phineas stood up and prayed, and the plague ceased, and this (saith the text) was counted to him for Righteousness. Now what was it that made Phineas a righteous man? It was his praying or his pacifying of God, for so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth, and in the vulgar Latin it is, St●●●t & placavit, he stood up and pacified or appeased God, and this was counted to him for righteousness. Hence I gather, He that labours to pacify God by prayer, when he is provoked and displeased by sin▪ he that takes a speedy course to reconcile himself and others, and to make atonement with God by a sound and serious humiliation, when he sees that wrath is gone our from the Lord; that man's name is surely recorded in heaven amongst the number of the righteous in the Book of God; Whereas he that goes on daily to provoke God, and never goes to pacify God, is far from Phineas disposition, and far from being righteous in God's account. 6 It is said of Zachary and Elizabeth, Luke 1▪ 6. They were both righteous before God. How did that appear? the text saith, They walked in all the Commandments of God; though no doubt they had many a rub, many a slip, many a fall, yet still they kept on their way, and walked in all the Commandments of God. But how did they walk? the text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unblamably, or unoffensively▪ sine querele, non sine peccato (as a Father saith) not without sin, but without blame; not that God could find no fault with them, but that men could not charge them with any open crime: and herein consisted their righteousness before God. Hence I note▪ they that make a conscience to frame their lives according to God's Commandments, to keep themselves unspotted of the world, and to be innocent from the great offence (as David speaketh, Psal. 19) so that though they cannot be free from sin, will endeavour to live unoffensively, and to be free from blame; these are surely righteous in God's acceptance, though they fall short of that righteousness which Gods Commandments do require. 7 Lastly (to come home to my text) if ye would know what kind of qualitied man David meant by a righteous man, He expounds himself in the very next words to my Text, and saith▪ He is ever merciful and dareth: There be lender's enough in the world, such as they be, but they be unmerciful lender's, that lend upon usury, whose lend is as unmerciful, and for the most part, as unrighteous as a Robbery. The mercies of the wicked are cruel (saith the Scripture) Viscera impiorum (as it is in the Original) the very bowels of the wicked, which are the tenderest parts about them; and if their bowels be so cruel, Oh how cruel are their Bills and Bonds? if there be cruelty in their mercies, Oh what cruelty is there in their malice? and if their best dealings be so bad, Oh how bad, how vile are their worst? This unmerciful kind of lending is far from making or showing a man to be righteous in God's account. But then there is another sort of Lender's (which are the Righteous here spoken of) and they are merciful lender's, that lend according to our Saviour's counsel, looking for nothing again; that is, for nothing but their own again, no advantage, no gain, no use or their lending; but they lend in mere compassion and mercy to relieve their poor brethren in their need and necessity. He is ever merciful and dareth, (and mark what followeth) His seed is blessed. That which worldly-minded men think and imagine to be the only means to make their children poor and miserable, I mean, liberality and sending to the poor, that the Holy Ghost saith is the only means to make them rich and blessed; and is so far from empoverishing and impairing their estates upon earth, that it is the only way to draw down God's blessing out of heaven upon them. As the Prophet jeremy told jahojakin, jer. 22. 15. So long as thy father did help the oppressed, and show kindness to the poor and needy, did he not prosper? was it not well with him? so that (as Chrysostome saith) We may not think that God made rich men only for the profit of the poor; but God made the poor as well for the profit of the rich; Make ye friends (saith our Saviour) of the unrighteous Mammon: as if rich men should one day find, that the poor were their best friends, when they come to be received into everlasting habitations. By these, and the like examples and instances, you may easily conceive who they be that are counted Righteous in God's acceptation. Therefore as Elisha spread himself upon the Shunamites child, 2 Reg. 4. 34. and applied his mouth to the child's mouth, his hands to the child's hands, and his body to the child's body, till the child began to sneeze and to revive; so you shall do well to apply yourselves to these patterns and precedents, to see what correspondence and agreement there is betwixt 〈◊〉 lives and theirs; and if your disposition be the same with 〈…〉 your acceptation shall be the same as theirs was; and if you be partakers of the same righteousness, you shall also be partakers of the same happiness, (as it followeth in the text) you shall never be deserted nor forsaken of God; I never saw the righteous forsaken▪ etc. As for the unrighteous and ungracious that first forsake God, no marvel if God in justice forsake them again; according to that anciently received rule▪ Deus nunquam deserit hominem, nisi prius ab homine deseratur, God never forsakes any man, till that man do first forsake his God. But for the righteous that cleave close unto the Lord, and hold them fast by God (as David speaketh) and will not, if they can possibly, let go their holdfast; believe it, God will be a steadfast friend to them, and will never fail them nor forsake them, neither in life nor in death, but while they live, he will be with them; and when they day, they shall ●e with him. 1 In life, the righteous are never quite forsaken, nor left utterly destitute of food & provision, and such other comforts which God in his wisdom seeth to be most expedient for them. Thus saith the Lord, Esay 65. 13. Behold my servants shall eat, but you, (that is, the wicked Idolaters, for to them he speaketh) you shall be hungry; my servants shall drink, but you shall be thirsty, my servants shall rejoice, but you shall be ashamed: so that what ever be tie the wicked, when the days of evil come, God will take order for the righteous, his servants shall be sure to be provided for. In the days of famine they shall have enough, Psa. 37. 19 that is, enough to content them, though not enough to enrich them; and if their own means chance to fail them at home, God will provide them means and friends abroad, as he told Elias, 1 Reg. 17. when he was in great distress at the river Besor, and had neither meat nor drink to sustain him, The Word of the Lord came unto him, saying, Arise, get thee to Sareptah which is in Sidon, and tarry there, for behold I have commanded a widow woman to sustain thee there. Elias knew not the widow, neither did the widow know him, but God who knew them both had given her a secret charge and commandment, that she should▪ sustain his Prophet, and so she did. Thus will God (〈…〉 than his own shall want) give secret charges to those we 〈◊〉 not aware of to sustain and supply us at our need; as in Paul's case, Act. 17. when the ship was broken in pieces which they thought should have carried them to land, the Lord cast them and conveyed them safe to shore, upon such boards and planks, as they did not, nor durst not expect: so when those helps fail us which we most relied upon, God will so provide, that somewhat else shall come in and bring us help, which we never thought nor dreamt of. Let the consideration of this teach us to take out that Lesson of the Apostle Heb. 13. 5. Let your conversation be without covetousness, and be content with such things as ye have, for he hath said, I will never leave thee nor forsake thee: If God have said it, we may swear it, and pawn our lives and souls upon it, that if we live according to his will, he will never leave us nor forsake us, while there is breath and life within us. 2 As they are ever sustained in life, so they are never forsaken in death, but in their last extremity when their life is in extremis labris, God is always present with them▪ either to relieve or to receive their souls. 〈…〉 Just man (saith David) and 〈◊〉 the upright, for (whatsoever 〈◊〉 beginning be, yet) the end of that ma● is peace. And again, Follow after righteousness, and do the thing 〈…〉 for that shall bring a man peace at the last.) It was promised as a blessing to good Jasiah, 2 Reg. 22. ult. that he should be gathered to the grave in peace; and yet we find in the story that josiah died in war. How then was this promise made good? I answer thus: though he died in war outwardly, yet he died in peace inwardly; his conscience was at peace with God, and his soul was pacisied and discharged from the trouble of all his sins; so that whatsoever his death was, yet he died in peace. And such is the happiness of all the righteous, some die by fevers, some by the sword, some by the fire, yet all through God's mercy die in peace. Therefore (saith Balaam) Let me die the death of the righteous, and let my last end be like unto his: for though it be decreed in heaven that the Righteous must die as well as the unrighteous, yet there is as great a difference betwixt the manner of their dying, as betwixt the passage of the Egyptians and the Israelites through the same red sea; which was aliis s●pul●hrum, aliis vehiculum, a sepulchre and a grave to the one to drown them in perdition; and a chariot to convey the other, Sicco pede without wetting their feet, to the land of Promise. This is that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 12. 11. the quiet fruit of righteousness: for though the bud and blossom of Righteousness, I mean the first beginning of Grace and Christianity, may be troubled and assaulted with difficulties, and doubts and fears; yet the fruit is always quiet, and the end is always peace: so that the Righteous while the live, they live to the Lord; and when they die, they die in the Lord; so both in life and death, the Lord is theirs, and they are his; they never forsake the Lord, nor doth the Lord ever forsake them. [I never saw the Righteous forsaken.] Ob. No, may some say? Did David never see the Righteous forsaken, as when he himself cried out, Psal. 22 1. My God, my God, why hast thou forsaken me, and art so far from my help? And doth not Zion itself which is the Church of God, and mother of the faithful complain in like manner, Esay●9 ●9. 14. The Lord hath forsaken me, and my God hath forgotten me. And did not our blessed Saviour, who was Righteousness itself, when he was in that bi●ter passion upon the Cross, and suffered those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those unknown and unexpressible torments, did not he cry out, to the amazement of men, and horror of Angels, My God, my God, why hast thou forsaken me: How then can David say, He never saw the righteous forsaken? Ans. I answer in the words of a Father, Quosdam deserit Deus, quosdam des●rere videtur; some, God doth indeed forsake, as he did Saul and judas, and such others, because they had indeed and in earnest forsaken and cast off the Lord: other some God doth but only seem to forsake, as he did David and Zion, and his own blessed Son our Saviour. As when some tender mother will seem to forsake her child, and go aside, and hide herself, only to try whether the child will moan after her or no, and then hearing the child's moaning, she is wont to make the more of it, than she did before. Thus it pleaseth God many times to hide himself (as the Prophet speaketh, Esay 45. 15.) Thou O God hidest thyself, O God, the Saviour of Israel: but it is only to see whether we will make any moan after him, and lament after the Lord (as the Israelites did) and groan and grieve for his departure. Therefore as our Saviour, when he heard them say, He whom thou lovest is sick, job. 11. 3. he answered, This sickness is not unto death; so when it may be said, He whom God loveth is forsaken; it may be answered, This forsaking is not unto death; but when they seem in the sight of others, and in their own sense and feeling to be most rejected, and least regarded of God, then is God nearest to their help and succour. In a word, there is a twofold desertion, the one in sin, the other in punishment; God may leave the Righteous to either or both of these, that is, he may suffer them to fall into some grievous sin; or he may suffer them to lie long under some grievous punishment, and yet not forsake them neither. 1. Desertion is sin, is when God withdraweth the assistance of his grace, and leaves the righteous to fall into some great offence, as he did David and diverse others: and of Hezekiah it is said, totidem verbis, 2 Chron. 32. 31. That God left him, to try out all that was in his heart; not but that God knew all before; but Hezekiah did not know so much by himself, nor would not believe, that he had so bad, so base an heart, till he tried it and found it by woeful experience; therefore God left him to himself, to pull down the pride of his heart, and to make him humble and vile in his own eyes. Thus God left Saint Peter (as you know) but wherefore did he leave him? Our Saviour saith, it was but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 22. to sift, and winnow him as wheat. Look then what winnowing is unto the wheat, a means to cleanse it and purge it from dross, and dust, and chaff; the same is temptation and sin to the righteous, a means through God's mercy and their own repentance, to make them more clean, more holy, more humble in the sight of God. And for this cause I suppose, that God, who if he pleased could easily withhold the righteous from sin, doth yet in his wisdom, leave them to themselves and let them fall, that by falling they may have experience of their infirmity, their infirmity may draw them to humility, humility brings them home to God, and in God they have their quietus est, a free and full discharge from all their sins. 2. Desertion in punishment, is when God casts the righteous into tribulation and anguish, and then seems to leave them, and neglect them, and take no notice of the burden that lies upon them, as you read, Judg. 6. 13. the Angel of the Lord came unto Gideon and said, God is with thee, thou mighty man of valour; Gideon answered, Alas Lord, if the Lord be with us, how then is all this evil come upon us; that good man could not persuade himself but that God had quite forsaken him, when he saw there was so much evil come upon them; he thought that God's goodness, and their evils, his mercies and their miseties had been incompatible and could not have consisted nor stood together. But Gideon was mistaken in that, and so are the Righteous many a time and oft, when they measure God's presence by prosperity, and hi● absence by adversity. For God is not absent when he punisheth▪ but only seems to withdraw himself and his favour, that the Righteous might draw nearer, and creep closer to God, as one that shivers of an Ague draws nearer and creeps closer to the fire. Thus you have seen the privilege of the Righteous, that notwithstanding their sins, and notwithstanding their punishments, yet they are never wholly deserted nor forsaken of the Lord. I come now to the last part of my Text, and that is, The continuance and succession of God's favour and mercy, that it doth not rest only upon the Righteous themselves, but extendeth and enlargeth itself to their posterity, and to their seed [Ne semen ejus querens panem, nor their seed begging their bread.] This shows the gracious descent and propagation of God's blessing when it alights. Like the Oil that was poured on Aaron's head, it wet not his head and his beard alone (as David speaketh, Psal. 1 33. 2.) but went down to the skirts of his clothing; so the mercy and loving-kindness of the Lord, doth not rest and remain only upon the head of the family, upon the righteous parents, but descends and runs down to the utmost of their posterity, and is derived from them unto their ●eed. Here then come in two Points worthy to be resolved. First, who are meant by the seed of the Righteous. Secondly, whether none of the Righteous seed ever ●ame, o● ever shall come to beggary. 1 The Scripture speaks of a twofold seed, Genesis 3. th● seed of the woman, and the seed of the Serpent; that is, an holy seed, and an unholy seed; by the one are meant the Generation of the Righteous, by the other, the Generation of Vipers, (as john Baptist calls such Reprobates, Matthew, Chapter 3. verse 7. who like Vipers, eat out the very bowels of their Parents, that is, waste their substance, grieve and gnaw their hearts, and are a means (as jacob said, Gene. Chap. 44. verse 31.) to bring down their hoary head with sorrow to the grave. Now it seems to me, that this S●m●n in my Text, this seed here spoken of, is principally, if not solely and only meant, and to be understood of the Holy seed, of the Righteous generation, that is, of such children as are of the same Religion, and of the same righteousness that their parents were. For if you mark the Scripture, you shall find, that wicked and ungracious children, though they be begotten of righteous and religious parents, yet they are not esteemed, nor accounted as their seed: As you see, Gen. 16. 12. that Ishmael, that ungracious younster, whose hands was against every man, and every man's hand against him, He is called the seed of Hagar, not the seed of Abraham, though he came out of his loins, as well as out of her womb, only because the promise of blessing was not made to him but to Isaac; who is therefore called the child of promise: and Rom. Chapter 9 verse 7, 8. We have an express place for to prove, viz. That the children of the Promise only are counted for the seed; Others, though they come of righteous parents according to the flesh, yet in God's account they are not reckoned for their seed. And therefore Cajetan hath a good conceit upon that promise of God to Abraham, Gene. Chap. 13. verse 15. The land which thou seest, I will give unto thee, and to thy seed for ever. It is (saith he) as if the Lord had said, quandu erit semen tuum, etc. as long as they shall be thy seed, I will give them this land; therefore when they began to degenerate from Abraham, both in faith and in good life, and were not his right children (as our Saviour told the jews, joh. 8.) but rather by their wicked manners, the children of the devil; God was no longer tied to his promise, but did disinherit them of that good land which they might still have enjoyed, had they continued to be Abraham's seed, and followed the steps of his righteousness. The like place we have, Psal. 132. 11, 12. The Lord swore unto David, of the fruit of thy body will I set upon thy Throne (that is) one of thy children shall still succeed thee in thy kingdom; but mark what kind of children God meant; only such as should keep his Covenant, and do as their father had done, If thy children will keep my Covenant (saith God) and my Testimony as thou hast done▪ their children also shall sit upon thy Throne for evermore: so that the promises of blessing, though they seem to be made promisevously to all the children of the righteous, yet are they peculiarly restrained to such only as tread in the steps of their parents virtues. Therefore in the jewish Talmud, an ungracious son is called (Ben ve lo been) filius & non filius, a son and no son; as an Eunuch is said to be a man and no man, and a Bat a bird and no bird, and a Pumise a stone and no stone; so a disobedient child, is a child and no child; a child according to the flesh, no child according to the Spirit; a child in man's account, no child in Gods. It is storied of Augustus Cesar that he had three untoward sons, whom he used to term tres vomicas, & tria carcinomata, his three impostumes, or his three ulcerous cancers; they were such an eyesore, and an heartsore unto him▪ so may all ungracious children be truly termed, as being no better than ulcers and cancers to those that breed and bring them up, as Esau was to Rebeccah, Gen. 26. ult. So that on the one side, whereas it is said, God will visit the sins of the fathers upon the children; it is meant only of wicked children, such as do patrizare, and follow the track of their parent's wickedness, and so draw upon themselves their just-deserved punishments; so on the contrary, whereas it is said in my text, that God will never forsake the righteous nor their ●eed; it is meant only of good children that follow the copy of their Parent's righteousness, and so bring themselves within the compass of their parent's happiness. It is indeed a great happiness to be borne and bred of righteous parents▪ for as many a good child smarts for his father's wickedness, so many a bad one fares the better for his father's goodness, as Cham was saved in the Ark, not for his own, but for his father's sake. And I do verily believe, that the more virtuous predecessors a man hath, the greater mercies he shall receive, as the blessings of Abraham, Isaac, and Jacob, all three together were more available for their posterity, than if there had been but one single of them: therefore jacob saith to Joseph, Gen. 49. 26. The blessings of thy Father shall be stronger than the blessings of my elders; for he had his father's blessing, and all the rest concurring therewith: as on the contrary, I fear, that the more evil Ancestors one hath, the greater punishment he shall receive, if his own sins be also added to theirs. Therefore let all children that have good parents, thank God for them, be obedient unto them, and take heed they do not degenerate from them; for as it little benefits a river to come from a clear spring, if itself be muddy; or as it little benefits a blind man to say that his parents could see, or a feeble man, that his parents were strong; so it's little comfort, and less credit to any young person, that his parents were worthy and virtuous, if he himself be unworthy and vicious: for this blessing which is here reported of the seed of the righteous, belongs (you see) of ●ight, to none but to the righteous seed (that is) to such children as are righteous and religious as their parents have been; for the other in God's account a●e none of their seed. 2 The last question is, whether none of the Righteous seed ever did come, or ever shall come to beggary, because David saith, He never saw their seed quaerentes panem, seeking or begging their bread. I dare not but say, that this general Rule may admit of some exceptions; for we know that Lazarus was a Righteous man, for immediately upon his death his soul was conveied by Angels in Abraham's bosom, and yet he lay begging at Dives gate. So was Bartimeus (no doubt) a Righteous man, for our Saviour gave testimony of him, that his faith had made him whole▪ and yet he begged by the highway. So though it do not seem to hold in singulis in all particular●, yet ut plurimum for the most part, it is a rare unusual thing to see a righteous body come to beggary. David in all his time never saw it, and▪ I believe the oldest man alive cannot point out many instances. But (I take it) the Prophet's meaning may be this; that he never saw the righteous nor h●s seed forsaken of God, though they did beg their bread, that is, though they should be driven to that hard exigent as for a time to beg their bread, yet even in that extremity God would not forsake them, but be graciously present with them▪ to sanctify their poverty unto them, and to give them a comfortable enjoyment of that very bread and food, which the exigency of their hard condition had constrained them to beg for, I say, though they should upon some extremity be enforced to make their wants known, and seek relief, as beggars do, yet their God whom they serve will never leave them to that scarcity, as to make a trade and profession of common beggary. As Saint john saith in another case, He that is borne of God cannot sin, (the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪) cannot be a workman or an Artificer of sin, he cannot follow his sins, as a workman follows his trade; but some time or other he shall break off his sins by repentance, and turn to God by reformation: So he that belongs to God, cannot, shall not beg his bread, so as to make a trade and profession of beggary, God will surely raise them up some friends or means to sustain them for the present, and to put them into a better course for the time to come. For it was one of the greatest curses that David could ban the enemies of God withal, Psal. 106. Let their children be vagabonds and beg their bread, let them seek it also out of desolate places; where no bread is to be had; now surely God will provide better for the children of the righteous, then that this should be their lot. Consider the Ostrich (saith job 39 13. God hath taken understanding from her, and she leaves her young ones behind her, and provides not for them, but forgetteth them as if they were not hers: how comes it then that they grow up, and that the species is not extinguished, but continues? Surely, because, God takes care for them, and nurseth them up. So the Hind that is in the wilderness, as she calveth, she bringeth her young, and casts forth her sorrows, and there leaveth them; who now should provide for them, but only God? So they say of the Raven, that when her young ones are newly hatched, she flies away and leaves them destitute of food, and there they lie in the nest croaking and crying, ready to starve for want of sustenance, but that God takes pity upon them, and createth a worm out of their excrements, which crawleth into their mouths, and so feeds them, and keeps them alive; therefore it is said in the Psalm, God feedeth the young Ravens that call upon him. Now if God be so gracious as to feed young Ostritches, and Hinds, and Ravens, much more will he feed young children, and babes, and infants, that call upon him. My father and my mother forsook me (saith David, Psa. 27.) and the Lord took me up: In the Original the word is, (Asuph) I was a foundling, like a lost child that left by the parents and found by the parish: such was David's case (it should seem) for a time, and the Lord took care of him, and brought him up: so will God provide that none of the Righteous seed shall be lost or perish for want of looking to, but he will find them himself, and set some good body or other to find them out, as he set Pharaohs daughter to find out Moses, and to nurse him up at her own cost: one way or other God will take order for their seed and posterity, that they shall never come to utter want and beggary. What then is to be thought of our common beggars? are they all ungodly? are they all unrighteous? are they all the seed of Reprobates? I dare not say so; there may be some that belong to the election of grace among them, else God forbid. We read in the Gospel, that some were called in out of the Highways, and from under Hedges to the wedding Dinner of the Lord, which is doubtless meant of beggars that lay lurking thereabouts; and mark that the Lord of the Feast saith to his servant● Coge in●rare, compel them to come in; they came not in alone but by compulsion; and so may our common beggars by compulsion perhaps be brought to goodness; as Seneca observes that such licentious persons have sometimes been amended per disciplinam & metum, by correction and fear, nunquam spontè, never of their own accord. But generally as they are suffered and ●et alone, they are the very filth and vermin of the Common wealth, I mean, such as have health and strength, and limbs, and are able to do good, work and take pains in an honest calling, yet rather choose to wander up and down the country, and spend their days in a most base ungodly course of life; they are indeed the very Sodomites of the land, children of Beliall, without God, without Magistrate, without Minister; dissolute, disobedient, and reprobate to every good work. And therefore no marvel that God in his just judgement doth let such runagates continue in scarceness: for if they would seek their meat at God (as David saith the young Lions do) God would take such order, that they should not always be to seek for their meat, as now they are; if they did but beg their daily bread of God (as our Saviour teacheth us in his prayer) God would surely provide them bread, that they should need to beg it of none else but him: but as they restrain their prayers from God, so God restrains his blessing from them, and lets them like Runagates continue in scarceness. But now for the seed of the Righteous, they have a special relation to God, and God hath a special regard to them, as being the lambs of his own flock, the members of his own Son, and the children of his own adoption; and in that respect▪ heaven shall want power, and earth want means, before any of Gods own children shall want maintenance: let the world be never so hard, corn never so dear, and their means never so small, that God that multiplied the widow's oil, will add such a blessing to that little which they have, that like a Spring it shall continually feed them, and keep off beggary from ever coming on them. Here then is a comfort to all poor pious parents that have little or nothing to leave their children but only prayers and blessings; God who is Rich in mercy to all that call upon him, will be a Father to thy children, a Guardian to thy orphans, and while thou art above with God in glory, God will be beneath with them in mercy, that they shall never feel such want nor fall to beggary. It is a blessing promised to the poor, Psal. 107. 41. That God will make them families like a flock of sheep; which implies that they shall thrive with a little maintenance, even as sheep grow fat and gather flesh and fleeces, though the plains and leas they feed on, be but bare and short. I know that generally all parents have a natural desire that their children should prosper and do well, when they themselves be dead and gone. Oh that Ishmael might live in thy sight (saith Abraham to God) Oh that thou wouldst be pleased to take him into thy favour and mercy, that he may never cast off thee, nor waste his means, and so come to want and beggary. Now if thou wouldst be upon a sure ground for thy children's welfare, labour to become a righteous man thyself, and to bring thy children to righteousness too, and then there is no fear, but all shall be as well as thy heart can wish: for it is not wealth and money, but it is honesty and piety, that must keep a man's seed from want and beggary; it is not rents and revenues without, but it is Righteousness and Religion within, that entails God's blessing to thy child, and keeps the beggar from the door. This then is the only comfort, that though parents shall not know how their children ●are when themselves are dead and gone (For Abraham our father is ignorant of us, and Israel knows us not, Isa. 62. 16. 〈◊〉 the father of the faithful above knows not his own children, till they come into his bosom, nor how the world goes with them: and job 14. 24. His sons come to honour and he knows it not, and they are brought low, but he perceiveth it not of them) I say, though the Righteous shall not know what becomes of their children after that themselves are gathered to their fathers in peace; yet here's the comfort and the assurance that they have in God, that if they have brought them up in the fear and nurture of the Lord, and see them towardly and well-disposed to goodness, they may comfortably depart without fear of their miscarriage, for as God hath been a Father to them, so he will be to their children, and though they leave them behind on earth they shall find them again in heaven. At which blessed centre God of his mercy grant we may all one day meet, where we shall never be divided any more, but shall live together, and love together in eternal solace, in eternal felicity world without end. Amen. FINIS. THE ORACLE OF GOD. A SERMON appointed for the Cross, and preached in the Cathedral Church of St. Paul in London, on the 20. day of December, being the Sunday before Christmas, Anno Dom. 1635. By john Gore Rector of Wenden-lofts in Essex. printer's or publisher's device LONDON, Printed by Thomas Cotes for Thomas Alchorne, and are to be sold at his shop in S. Paul's Churchyard, at the Sign of the Greene-Dragon. 1636. Perlegi hanc concionem, cui titulus (Gods Oracle) in quâ nihil reperio sanae fidei, aut bonis moribus contrarium. Tho. Weeks R. P. Epi. Lond. Cap. Domest. TO THE RIGHT HONOURABLE CHRISTOPHER CLETHEROW, Lord Major of the honourable City of London; whose dignity and prosperity God long continue. WHat it pleased your Honour to desire, may it please you also to accept (a poor man's Sermon.) I have no other plea, nor other hopes nor means to find Grace in your eyes (seeing I am a stranger,) but only for that Grace's sake, which is the Theme and subject, the pith and marrow of my text. In a word therefore, As jacob prayed heartily for his sons, when they went to present themselves before joseph. Gen. 43. 14. God Almighty give you mercy in the sight of the man: such i● my hearty prayer to Almighty God; God Almighty give me mercy in your sight, and you in his sight. Oratum est. Your Honour's poor servant and suppliant JOHN GORE. THE ORACLE OF GOD. 2 COR. 12. 9 My Grace is sufficient for thee. IT is well known that this Sunday, and some of the rest that are gone before, are commonly called in our Liturgy by the name of Advent-sundayes, as you would say in plain English Coming Sundays. And wot you why? because therein we do thankfully celebrate and solemnize the blessed time and memory, of our Saviour's coming to us in the flesh, and his arrival from heaven in this vale of misery. If any man desire a reason why we celebrate the coming of our Saviour in so solemn, so sacred, and so settled a manner, being gone and passed 1600. years ago? Saint john hath given me an answer to my hand, Because grace and truth came by jesus Christ, john 1. 17. When jesus Christ came from the bosom of his Father, he came not empty-handed, nor unprovided: but brought Truth and Grace into the world with him: Truth to direct us to heaven, and Grace to deliver us from hell: and that's a Congiary that deserves commemoration to the world's end. If any man shall yet further inquire, what is this Grace to us? or what are we the better for the Grace that he brought? For that my text will resolve you, and make it evidently appear unto you, that Christ is no niggard of his Grace, neither doth he keep it to himself (as Nabal did his victuals) but doth graciously impart it, and mercifully bestow it, so much upon every one, as he seeth in his wisdom to be enough and sufficient for him. My Grace is sufficient for thee. And let that suffice for the occasion and choice of my text, that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not altogether unsuitable and impertinent to the time. Come we now to the text itself, which is nothing else but The Oracle of God, or Gods own immediate voice, not disdaining to utter itself from Heaven, for the comfort and satisfaction of his poor distressed Suppliant here on earth. For thus stood the case. Our Apostle at this time was punished with two strange and strong afflictions, the one internal, the other external; the one he termeth the Thorn in the flesh, the other the Messenger of Satan that buffeted him. By that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thorn or splinter in the flesh. I suppose he did mean his own concupiscence, his own corruption and lust, which is as painful and vexatious to a tender soul, as a thorn in the hand, or a splinter under the nail, is irksome and grievous to the tender flesh. By that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the messenger, or the angel of Satan, must needs be understood the Devil's temptation; for before that wicked one come himself, he sends his Messenger or his Angel before him to make way for his entertainment, and as Elisha said of the King of Israel's man which was sent to behead him, 2 Reg. 6. 32. Is not the sound of his Master's feet behind him? so believe it, whensoever an evil temptation, or a temptation to evil doth come before, the devil himself who is the master and maker of it is not far behind. Now mark how this evil angel used, or rather abused S. Paul; the text saith, He fell foul upon him, and buffeted him; now you know that buffeting is a malicious act joined with violence, or a violent act joined with malice, and it signifies unto us, what a malicious mind the Devil bears to Gods especial servants; if he cannot by fair means entice, and allure, and inveigle them to sin; if God will give him leave, he will fall upon them by soul means, even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to buffet them, and enforce them in a manner to sin against God and their own souls. Thus sorely was our poor Apostle haunted, thus cruelly was he handled, both with venomous corruptions within, and with violent temptations without, so that neither inwardly, nor outwardly: he could be free or at liberty to enjoy himself and his God: Whereupon (saith the text) He besought the Lord thrice, that they might depart from him; all his desire, all his prayer to God was, to be rid of these annoyances. Now mark the answer, and observe the Oracle of Almighty God. Just as some skilful Physician, when his Patient in a fever calls for drink, gives him a syrup, or some conserve, and so quencheth his thirst in a better kind, than drink would do: so dealt the Lord with Paul, who was now in a spiritual fever, and cries out amain, (as it were for drink) that is, for some present refreshing, and release of his punishment. God seems to take no notice of that, but quencheth his soul's thirst in a better kind, gives him a spiritual conserve, endues him with his Grace, and let that content thee (saith God)▪ let that suffice thee; for that, even that alone is entirely enough and sufficient for thee. My Grace is sufficient for thee. From which passage of God's providence (before I come to particulars) give me leave to commend unto you this brief observation in general: viz. That if after all our prayers, after all our entreaties and importunities with God for private and particular favours and mercies; as for health in time of sickness, for ease in time of pain, for rest and deliverance in the time of trouble and affliction: Though God should seem to take no notice of us, but deny or withhold all these things from us; if he do but condescend unto us in this one thing (as he did to Saint Paul) if he do but vouchsafe us his Grace, Summam votorum attigimus, we have as much as heart can wish, we have that which is in stead, or in lieu of all the rest. As the jews write of their Mannah, that it had in it Omne delectamentum, all manner of delightful tastes, and was in stead of Bread, in stead of meat, in stead of all kinds of dainty fare; so may it be truly affirmed of the Grace of God, that it is in stead of health, in stead of wealth, in stead of all other earthly blessings whatsoever: so that as a man that walks in the Sun, never looks nor regards whether the Moon or the Stars shine or no, because he hath no need of their light: so he that enjoyeth the light of God's countenance, that hath the Grace of God to befriend and bestead him, needs care the less for these inferior commodities, these Bona scabelli (as the Fathers call them) these goods of God's Footstool; because, if he have them not, God will so provide he shall have no need of them. In a word then, if thou wert put to thy choice, as Solomon once was, to ask any one thing at the hands of God, and to have promise of acceptance, what should that one thing be? wouldst thou ask for riches, or pleasure, or long life, & c? Alas, all these things thou mayst have, (as many a man hath had) an● be never the holier, never the happier, never the higher in God's account and favour: Leave therefore all these things to God's disposal and dispensation; let God do with thee for these things what seemeth good in his own eyes; but pitch thou thy heart, and the desire of thy soul upon that Vnicum necessarium, that one thing necessary (which our Saviour speaks of) in comparison whereof all other things in the world are needles and superfluous, I mean upon the Grace of God, and nothing else; and in thy daily prayers to Almighty God, let this evermore be the main of thy requests. Whatsoever thou deniest me for other things, Lord, grant me thy Grace, and it is sufficient. My Grace is sufficient for thee. Out of which words I shall endeavour to show you four remarkable points, perhaps not unworthy your observation. 1. The meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O● what is meant by the Grace here spoken of. 2. The Author▪ or the owner of this Grace, whose it is, and to whom it doth of right belong, and that is to God, as the next word implies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Grace. 3. The efficacy or virtue of this Grace, what it profiteth, and whereunto it availeth, and that's expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is sufficient; and therein I shall show you, how, and wherein the sufficiency of God's grace doth consist. 4. The Application of this Grace, or the bringing of it home to the conscience and soul of each believing Christian, and that I gather out of the last word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that God doth not say in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, My Grace is sufficient for all; nor in special 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, My Grace is sufficient for many; but in particular, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, My grace is sufficient for thee, and so for me, and so for every one upon whom God in mercy is pleased to bestow it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, My Grace (saith God) is sufficient for thee. Of these in their order as briefly and effectually, as God and his good spirit hath enabled me; and first of the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or what is meant by the grace here spoken of. By the grace of God (in few words) I conceive to be meant nothing else but the favour and goodwill of God; that which the schoolmen term Complacentiam dei, the well pleasedness of God: the same which the scripture calleth Lucem ●aciei, the light of God's countenance. Psal. 67. 1. Because, as God is said to frown and bend his brows upon the wicked train, Psal. 34. so on the contrary, he seems to smile (as it were) and to look amiably and lovingly, and lightsomly upon all them that are in grace and favour with him. It is an usual expression among us to say, such a one is in great grace with the King, or in great grace at the Court, we mean, he is in great favour there. And it is a phrase no less usual in scripture, Gen. 6. 8. Noah found grace in the sight of God, i. e. he found favour in his sight; and God Almighty saith of Moses Exod. ●3. 12. Invenist● gratiam coram me, Thou hast found grace in my sight▪ i. d. favour and good acceptance: And so the Angel greets the blessed Virgin, Luke 1. 28. fear not Mary, Invenisti gratiam, Thou hast found grace▪ i. e. thou art highly favoured of the Lord. So that the grace of God, and the favour of God are (as joseph said of Pharaohs dreams) both one and the same. Now the thing that I muse upon is this, that the grace and favour of God is thus often, if not always expressed in the Bible, sub termino inveniendi●, under the name and term of finding: It is not barely said of Noah, and Moses, and the Virgin Mary, fuerunt, they were in grace and favour with God, but Invenerunt, they found it: this phrase doth certainly seem to imply (as Oleaster well observes) that the grace and favour of God is sometimes found, as a poor man finds a treasure, or a bag of gold, non industriâ, sed casu; not by any industry or pains▪ taking for it, but merely by casualty and God's providence in it. As when Joseph's brethren found their money in their sacks mouths, it enriched them, and it ravished them too, with wonder and admiration, Gen. 42. 28. in like manner, when a poor disconsolate wretch, shall without all desert, and beyond all expectation, find a sensible experiment of God's favourable goodness towards him; how can he choose, but even bless himself and say, Lord, what am I that such a favour should be cast upon me! In a word, as jacob answered his aged father when he questioned him about the matter of his venison, Gen. 27. 20. How is it that thou hast found it so quickly my son? (saith he) Because the Lord thy God brought it to my hand. In like sort, if any shall seem to question the matter, how it comes to pass that some one man findeth favour and riseth to preferment so easily and so quickly over that some others do, which to our thinking deserves it better, In promtu ratio, the Lord their God brings it to their hand: when God brings a blessing to hand, the labour is not long to find it. But that by the way. I shall here take occasion to resolve you of two questions, which do offer themselves to your consideration; the first is this, when a man wants the grace and favour of God, how shall he do to find it? the second is like unto it, when a man hath found God's grace and favour at his need, how shall he do to keep it, that he do not forfeit it, nor lose it again? I will answer you for both, in a word. Dost thou want the grace of God, and fain wouldst find it? Thou must do two things for it. First, thou must depreciari teipsum (it is Tertullians' word) thou must disparage and disgrace, thou must humble and abase thyself before the face of God: for if that be true which our Saviour saith, John 10. 35. non potest solvi scriptura, The scripture cannot be broken: then no man living can find Grace with God, but he that is truly humble (for God resisteth the proud and giveth grace to the humble) Let one example serve for all, and it is a seasonable one for this time: that of the blessed Virgin, of whom we spoke before: the Angel told her (as you have heard) that she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 highly or extraordinarily in favour with God, for indeed she had such grace, as never mortal woman had the like with God, to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God, and to bear him in her body, who in his body bore away the sins of all the world; to give her own Saviour suck; it was a favour beyond expression: well, but whence came this to pass that the Virgin Mary found this favour with God rather than any other virgin in Israel? no doubt (as our Saviour said in another case) many widows were in Israel in the days of Elizeus, but to none was the Prophet sent, save only to the widow of Sareptah: so, many virgins were in Israel in the days of the virgin Mary, yet to none was the Angel sent, but to her only: And why to her, and not to them? she that knew it best, gives the reason herself in her Magnificat which we daily read; My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour; for why? Respexit humilitatem (saith she) He hath regarded the lowliness of his hand maiden. It was not then for her loveliness, but it was for her lowliness; not for her handsomeness, but for her humbleness that she found such grace and favour with God above her fellow virgins: Other Virgins there might be that were as chaste as she, as beautiful as she, and far more wealthy and gay than she was; but no Virgin in Israel, nor in all the world, was so humble nor so lowly as she was; and this was the only materia struendae misericordiae, (if I may so speak) the matter that God's mercy had to work upon; that, that only, was the foundation and ground▪ work of all the grace and favour that she found with God. In like manner if thou dost desire to be partaker of the same mercy, to find favour with God as she did, thou must also be partaker of the same humility, thou must be humble and lowly as she was: do as Benhadads' servants did to Ahab 1. Reg. 20. 31. We have heard (say they) that the Kings of Israel are merciful kings, let us go then and put sackcloth upon our loins, and ropes upon our heads, and so humble ourselves before him, peradventure we shall find favour with him, that we shall not die but live: so thou hast heard that the God of Israel is a merciful God, stand not then upon terms of ease or state if thou lovest thyself, but go and humble thyself unto him, prostrate thyself before him, pray and seek his face in the lowliest, the dejectedst, the devotest manner that possibly thou canst express both with thy body and with thy soul, and (believe it for a truth) if any thing under heaven bring thee into favour with the God of Heaven, that will do it, deprectari teipsum, to disparage thyself. Secondly, thou must Appropriare Christum, thou must appropriate Christ unto thyself, thou must shroud thyself under thy Saviour's wings, thou must sue to God under his protection and patronage, and as the Herodians Acts 12. made friendship with Blastus the King's Chamberlain to help them into favour with Herod; so must thou make friendship with jesus Christ, for it is he and only he that can help thee into grace and favour with thy God. Gratificavit nos in dilecto (saith the Apostle Ephe. 1. 6) He hath brought into grace, or he hath made us accepted in his beloved son. Gratiam pro Gratiâ (saith Saint john elsewhere, joh. 1. 16.) We have received Grace for Grace; that is, for the grace and favour that Christ hath with God, we also are received into grace and favour with him: For otherwise, as Elisha told the King of Israel. 2. Reg. 3. 14. As the Lord liveth were it not that I regard the presence of jehosaphat, I would not look toward thee, nor see thee: so stands our case with God, we are of ourselves such vile bodies (as the Apostle rightly terms us (who shall change our vile bodies) I mean sofoule and so full of corruption and lust and sin, so odious and abominable in the holy eyes of God; that as the Lord liveth, were it not that God doth regard the person, the presence and the prayers of jesus Christ our true jehosaphat he would not look to us nor see us: but that (as he saith himself,) This is my beloved Son in whom I am well-pleased. (There come we into favour) and mark, that he doth not say, This is my beloved son which pleaseth me well, but in whom I am well-pleased; which intimates a further matter unto us; namely, that our blessed Saviour doth not only please God his father, for his own part, but that God in him, and for his sake is well-pleased even with them that are in themselves (as the Prophet speaks) even vessels wherein there is no pleasure. jer. 22. 28. Thou therefore that desirest to get into favour with thy God, flatter not thyself in thy own eyes, think not that God will accept thee for thy own person, or for any other personal qualities or abilities that are in thee; but as jacob shrouded himself under the garments of his elder brother, and by that means got him the blessing of his father; so do thou shroud thyself under the garments of thy elder brother in Heaven; I mean, as the Apostle speaks, Labour to be found of God, not having on thy own righteousness, but the righteousness of Christ by faith: Say as Tertullian doth, Mihi vendico Christum, mihi defendo jesum; claim thou thy part, stand thou for thy right in jesus Christ; and as thou art a Protestant, so make this protestation before God and the world, that thou hopest for grace and mercy, not by any merits or deserts of thy own, but merely by the merits, and by the spirit, by the death, and by the blood of jesus Christ. This is another infallible way for a man to find the grace and favour of God, that wanteth it, Appropriare Christum, to get an interest into God's beloved Son, our dear and precious Saviour. 2. Now for the second question; Hast thou found the favour of God, and fain wouldst keep it? Thou must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (it is the Apostles own word, Gal. 2. 14.) Thou must walk with a right foot to God▪ ward; or as john Baptist expresseth it in other terms, thou must Rectas facere semitas tuas, Make thy paths strait; the meaning is, Thou must bind thyself to the good behaviour unto God, thou must resolve against sin and evil, and set thyself constantly, carefully, sincerely to walk with God, so far forth as frailty shall permit thee, so that though there fall out many intercurrent infirmities in the course of thy life, for a man may, etiam in bono itinere pulverem ●olligere, gather dust and soil even in a good way, yet let it be the general drift and desire of thy soul, in nothing willingly to sin against God, but in every thing to please him, and to approve thyself unto him: which if thou dost, see what will follow upon it, Psal. 84. 11. The Lord will give Grace and Glory, and no good thing will he withhold from them that walk uprightly with him. The Scripture saith of Enoch, that he was Raptus a fancy malitiae, snatched (as it were) out of this wicked world, as a brand is snatched out of the fire and saved from burning; that is, He was translated alive from earth into Heaven, and never felt, nor tasted of death: This (you will say) was an extraordinary favour of God, but what might be the reason of it? Moses tells us, Gen. 5. 24. it was because He walked with God; the Apostle commenting upon it, Heb. 11. 5. saith, it was because He pleased God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (is the word) which signifies, He gave God content, or kept God's favour and good will; so then, the way to keep God's favour and good will, is to please God, and give him content; and the way to do that, is to walk with God as 〈◊〉 did. But what doth Moses mean by 〈…〉 God, how may that be done? Ans●● Generally, A man may then be said to walk with God, when he leads his life in such a way as God doth best accept, in the way of of godliness and honesty, in the way of temperance and sobriety, in the way of diligence and industry; when a man hath mind on God in all his ways, and desires God's protection and conduct to guide his feet into the way of peace. This is, in a general sense and acceptance to walk with God more particularly; A man is then said in proper sense to walk with God, when he walks with none else but God; as Isaac did, when he sequestered himself, and went out alone into the fields to meditate and to pray, Gen. 40. 69. (The word (Suach) signifieth both, then went he out to walk with God: And indeed there is no such time for a man to converse with God, and (as the phrase is in job) to acquaint himself with the Lord, as when he is solitary, private, and alone: If any thing grieve a man, or lie heavy upon his conscience, when he is Alone, he may freely disburden his heart into the bosom of God. If a man have faulted any way, or done amiss for want of good take-heed, when he is Alone, he may freely and fully bewail and bemoan, and even beshrew and shrive himself unto the Lord his God. If a man want any good thing that's requisite and necessary either for the body or the soul, when he is Alone, he hath free and full opportunity to beg and to entreat it, to win and to obtain it at the hand of God. No such time for a man to reconcile himself, and to make his own atonement and his peace with God, as when he is Alone. In a word then, if thou dost desire to keep the favour of the Lord, and to abide in his grace and his goodwill; do as Isaac did, take one turn with thy God every day thou risest; steal away from thy earthly occasions (as our Saviour stole away from his earthly Parents) to do the business of thy heavenly Father, or as the Apostles word, 2 Pet. 3. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retire and repent. Let no day pass thee without some commerce and conference with thy God; and (believe it) if there be any means in the world to fasten and rivet the favour of God unto thy soul, that will do it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk aright with God. I have done with the first general part of my text concerning the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or what is meant by the Grace here spoken of: Come we now to the second, and that is the Author and Owner of this Grace, expressed in the next word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) God claims it at his own peculiar, and calls it by a term of propriety, My Grace, to show that none hath to do with the dispensing of that but himself alone. Now if you mark the course of Scripture, you shall observe that there is not any thing which belongs to man, but in one place or other God claims it for his own. Though he hath given the earth to the Children of men, yet hath he not alienated it from himself, but that still, The Earth is the Lords, and the fullness thereof: whatsoever fullness the earth affords us, whether it be Fields full of Corn, Folds full of Sheep, Orchards full of Fruit, Tables full of Meat, etc. all these fullness are the Lords, who openeth his hand, and filleth all things living with plenteousness. And not only the earth in general and the fullness thereof, but the very cattle and Beasts of the earth, are all the Lords too: Psal. 50. 10. All the Beasts of the Forest are mine (saith God) and so are the cattle upon a thousand Hills. The Beasts of the Forest (we know) are ferae naturae, of a wild unruly nature, they know no Master, acknowledge no owner, are in subjection to no keeper; yet because the Lord takes care of them, gives them their being, and provides them their food, therefore doth he justly claim them for his own, and saith, (All the Beasts of the Forest are e mine) and so are all the cattle upon a thousand hills; whether they be sheep or goats; Neat or Fowl; there's no man living hath any right unto them upon earth, but he holds it in capite, and hath his right from the God of Heaven. Not only so; but the very Corn in our Barns, the Wine in our Cellars, the Wool upon our Sheep's backs, the Lord claims for his own, as ye may see, Hos. 2. 8, 9 For God bestows his blessings, as the Sun doth his beams, in such a manner, as that they depend still upon himself after he hath bestowed them. Nay to come nearer yet, the very money that is in our purses or coffers, whether we keep it close to hatch a purchase; or put it out, as the Lion puts out his claw to rend and gripe the poor needy borrower; wheresoever God finds it, he claims it for his own, Hag. 2. 8. The Silver and the Gold is mine; and as little conscience as men make of their gains, they must one day be accountable to the Lord, How they got it, how they used it, and how they wasted it. All this is to let us understand to whom we are beholden for our Lands, for our goods, and for whatsoever else we inherit or enjoy in this world, even to the Father of lights, (as james termeth him, jam. 1. 17) from whom both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both gifts and goods, and all descend unto us; therefore as in the sacrifices of old, whosoever had the flesh, God had the fat; so whosoever hath the goods of this world, let God have the glory, for his they are, and from him we have and hold them. But there is one thing in my text, for which we are more beholding to God, then for all the rest; and that is for His Grace, other things though they come originally from God, yet they come mediately by the means of other instruments, by Parents or friends, or Benefactors; but Grace is a thing that comes solely, and only, & immediately from God; as there was no corn to be had in Egypt, but from the hand of joseph, so no grace to be had on earth, but from the hand of God: He is the God of all Grace (as Saint Peter truly styleth him) there is no grace whatsoever that is wanting in man, but there is a gracious supply to be had in God, which made David (as it were) in a rapture to cry out and say, Oh taste and see how gracious the Lord is, Psal. 34. 8. First taste, and then see; because as a man can never truly tell the sweetness of honey, till he have tasted it first; so can he never truly see nor perceive nor understand how gracious a God the God of Heaven is, till he have first had a taste of God's grace, and an experience of God's favour in himself and for his own soul. Taste then and see how gracious the Lord is: Gracious in his Throne, for it is the Throne of Grace, Heb. 4. 16. gracious in his spirit, for it is The spirit of Grace. Zach. 12. 10. Gracious in his Word, for it is the Word of Grace. Acts 20. 30. and above all, gracious in himself, for He is the God of Grace: yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of all Grace. 1. Pet. 5. 10. And therefore dost thou desire wisdom? He is the God of that Grace; dost thou want patience? he is the God of that too; dost thou stand in need of Faith, or Hope, or Charity? he is the God of all these: Oh what a gracicious God do we serve, and what graceless beasts we are if we serve him not, seeing he hath grace sufficient for all his servants, My Grace (saith God) is sufficient for thee. In a word then, for as much as all Grace is of God, that He, and none but He, hath the disposal and the dispensation of it to whom he pleaseth; take (I beseech you) into your consideration these brief advertisements following. 1. N● deficias, do not fail of it; It is the Apostles own caveat. Heb. 12. 15. Look diligently lest any man fail of the Grace of God. God for his part is so gracious, that he denies his grace to none but offers it, and (I may say) gives it to every one that will but ask and accept it, as the Scripture saith of Araunah, 2. Sam. 24. 23. when he offered King David his oxen for a sacrifice, and his threshing instruments for wood to burn them; the text saith, All these things did Araunah as a King give unto the King: whereas we know, he did not give them, because David would not accept of them, but his will was to have given them, and that the holy Ghost accounts as a gift, and so recordeth it. In like sort, God offers his grace in the Word and Sacraments, his will is graciously and freely to bestow it, if sinful men were but like▪ minded to receive it, and to make themselves capable of so great a mercy by desiring it. It was Gods own proposition to his own son, Psal. 2. 8. postulaa me, etc. desire of me, and I will give thee the heathen for thy inheritance, etc. If he that was sole heir of Heaven and earth haeres ex toto ass, as the Romans used to style them) could no otherwise come by his inheritance but by way of petition to desire it afore he had it, much more so is it with us; where no desire it, look for no gift, no prayer, no grace. We see in Esay, God makes a gracious promise to his people that he would put away all their sins, & take them all into his favour as though they had never sinned; but mark the condition, for all these things I willbe sought unto (saith God.) So though God offer his grace to men, he will not force it upon them against their wills, he will have them sue for it, he will have them desire it, or they may thank themselves if they go to hell without it; and God may justly complain of them, as David did of Naball. 1. Sam. 25. 21. All is in vain that I have done for these men. Seeing then there is no backwardness in God to make denial of his grace, but he is willing to bestow it upon all that are desirous to embrace it; oh be not wanting to thy own mercy, ne deficias, do not fail of it. 2. Seeing that grace is the Lords, nè superbias, be not proud of it, do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Saint james his word is, cap. 3. 5.) do not magnifically lift up thyself above thy brethren whose graces are not so eminent as thine: but rather as the ears of corn, and the bows of trees, the more they are laden with fruit, the lower they hang to the earth: so the more God hath laden thee with his graces and favours, be thou so much the more lowly in thy own eyes; and think not scorn to do as thy God do, who though his Glory be above the heavens (saith David, Psal. 113. ●.) yet he doth Abase himself to behold the things that are in the earth; and as the more direct the Sun is over us, the shorter and lesser is the shadow: so the more that God's grace is over thee, and in thee, the lesser let the shadow of pride be seen to come from thee: for consider (saith the Apostle) what hast thou that thou hast vot received? or what is that thou canst properly call thine own, but mendacium & peccatum▪ lying and sin? as our Saviour said of the devil john 8. when he speaketh a lie, he speaketh de suo, of his own, God never put that into him: so for thy sins thou must thank thyself, or rather indeed beshrew and blame thyself, for they are thy own; but if thou hast any grace or any virtue in thee, thank God for that; for it is not thine▪ it is the Lords: seeing than thou art but a Tributary to God, and hast nothing that good is, but what thou art beholding, and must be countable to the Lord for it, nè superbias, be not proud of it. 3. Seeing Grace is the Lord to bestow on whom he pleaseth, nè invideas, do not envy it, let not thine eye be evil because God is good, nor think the worse of another man because God is better to him then unto thee: for God's grace is his own, he may give it to whom he will. When God shall take of his grace, and of his good spirit, (as Samuel said to Saul) shall give it to a neighbour of thine that is better than thou: what cause hast thou to be envious at this? and not rather to humble thyself, and think that (as Daniel told the king. cap. 5. 27.) God hath weighed thee in a balance, and found thee, minus habens, wanting to God and to thyself, and therefore hath justly with holden his favour from thee, and given it to one that will use it better, for his glory, and for the Churches good, far be it from any child of God to Cherish in his breast the spawn of that old serpent the devil; for envy is no better; (as the learned have well observed) there is so near a resemblance betwixt an envious man and the devil, that in the book of God the one is taken for the other; so the devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ an envious man (Mat. 13. 28.)▪ & an envious man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devil (john 6. 70.) How far better would it become us in this respect to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Angels of heaven▪ who now at Christmas time, when they saw that our Saviour would in no wise take their nature which was far better than ours; but took our nature upon him, which was far worse than theirs, and which was most of all, and would have gone most against our stomaches, commanded them to worship it, Heb. 1. 6. they were so far from envying, or taking offence at this; (as that elder brother did in the Gospel, when the younger was received to grace after his riotous course) that even than they sung an Anthem for the joy of our happiness, and even to this day; (Saint Peter tells us 1. Pet. 1. 12.) they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stoop down (as it were) in duty and love, to honour the mystery of Christ's incarnation, and to admire the grace and favour of God to mankind: In a word then, seeing that the Honouring of God's grace wheresoever it lights, is a quality so Angelical; and the contrary so diabolical, let it be thy practice evermore to reverence him that hath it, to judge thyself unworthy of it, seek it in God's name, and get to be partaker in it, but in any case ne invideas, do not envy it. 4. Seeing that grace proceeds from so holy a fountain as is the Lord, ne Abutaris, do not abuse it, do not vitiate nor stain it with sin, as Lot entreated the men of Sodom, Gen. 19 8. that they would not abuse the Angels of God, seeing they were come to shelter themselves under the shadow of his roof; so let me entreat you all in the name of Christ, that you would not abuse the graces of God, seeing they are come from heaven to take shelter and harbour in your breasts and bosoms. The Apostle speaks of some (jud. 4.) that turn the grace of God into wantonness; and that's a woeful kind of Alchemy (as one saith singularly well) would we not esteem that man prodigally foolish and mad, that would spend all his time, all his substance, and all his industry to find out a perverse Philosopher's stone, that should turn all the gold it touched into lead and dross: even such are they that pervert the grace of God, and turn it into wantonness, into lasciviousness, into all manner of scurrility and deboistness, and never lin, till they have made a poison of an Antidote, and baned themselves with that which would have been their bliss, lucerna dei in spiritu hominis (saith Solomon, Pro. 20. 27.) The spirit of a man is the candle of the Lord; it implies, that a man naturally walks in darkness, which is full of error, and full ofterrour, till God in mercy set up a candle in his soul, (I mean) endues him with knowledge and grace from heaven, that he may show him the path of life, and to avoid the snares of death. Now you know, that a candle naturally burns upwards, if you take it and turn it the wrong way, and hold it downwards, is dyes and goes out alone, so fares it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graces and gifts of God, as Wit and Wisdom, Knowledge and Learning, and all these are the candles of the Lord, and are purposely given us to light us up to heavenward; but if we take Gods candles and hold them downward, turn them the wrong way, and apply and abuse them to sin; it is much to be feared, the light of God will go out, and thou shalt be left at the length in a place of utter darkness. Therefore as thou tenderest the favour and goodwill of God, and the eternal welfare of thy own soul, deal not with the graces of God, as jehu dealt with jehorams' messengers 2. Reg. 9 do not turn them behind thee, and make them serve against their own masters; but remember that if the sons of jacob would not endure to have their sister abused (Gen. 24. ult.) how dost thou think thy God will endure to have his grace abused, and to be prostituted to every sin: In a word, as Reuben said to his distressed brethren, (Gen. 42. 22.) did not I speak unto you saying, Sin against the child, and ye would not hear? Oh be not you like them, monitoribus asperi, so careless and regardless of divine admonition; but remember that you have been spoken unto, that you have been warned of God not to sin against your own souls in this too common kind, but if the Lord have betrusted you with his grace, labour to cherish it, and (as the Apostles word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1. 6.) to blow it or stir it up, as we do a dying fire, to kindle and quicken it by the use of good means, but in any case, ne abutaris, abuse it not. 5. Lastly, seeing thou hast to do with the grace and favour of God, ne diffides, do not distrust it, do not make any doubt or question of it but it will bestead thee, and befriend thee, and be firm and sure unto thee at any time of need. It is the Apostles own advertisement. 1. Pet. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trust perfectly on the grace that is revealed and brought into the world by jesus Christ. It is a thing that a man may lean his whole weight upon, and venture his whole estate upon, and pawn his life and soul upon, the certainty, the truth, and the infallibility of God's heavenly grace to all that make their peace, and put their trust in him. Fear not Mary (said the blessed Angel to the blessed Virgin) for thou hast found favour with God: as if he had said, Let them fear that are out of God's favour, let them be distrustful that are wicked and deceitful, that make no conscience of their ways, but live in the displeasure of an angry God; paveant illi, let them fear; but noli tu, fear not thou, be thou stead fast & unmoveable in thy affiance to God, for why? Invenisti gratiam, thou hast found favour with him, in whose favour is life, and whose grace will be thy guide unto the day of death. In a word then, (to close up this point) As I said before, so I say it over again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gird up the loyves of your minds, and trust perfectly to the Grace of God; do it not in any wavering, or timorous, or unconfident manner▪ as if God were like the Poets ●enedos; Stat●o malesida carinis, a trustless Anchorhold to the seabeaten traveller; or like those deceitful jews, (joh. ●. 24.) to whom our Saviour durst not commit himself, though they seemed to believe in his name. Oh let not thy heart entertain the least suspicion the least jealousy of the faithfulness and fidelity of thy God; but try him by thy prayers, and trust him by thy faith, and urge him with this Text that now is preached unto thee, (as S. Austin saith his mother Monica did Chyrographa tua ingerebat tibi, Lord (saith he) she urged thee with thy own hand-writing) tell him but how hard the world goes with thee, and then say ere God have done with thee if thou dost not find his Grace to be sufficient for thee. And so I am come in the third place to show you the efficacy and virtue of the Grace of God, how and wherein the sufficiency thereof doth consist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Text) My Grace is sufficient. The principal things whereunto the Grace of God (and besides God's Grace, nothing else under heaven) is available or sufficient, are these that follow. 1. Ad Condonandum, to pardon and forgive us all our sins, which would be the bane and destruction of all our souls. Grande est barathrum peccatorum meorum (saith a Father) sed maior est Abyssus misericordiae dei: Great is the gulf and whirlpool of my sins, but greater and deeper is the bottomless sea of God's Grace and mercy: see that place, Rom. 5. 20. where sin abounded, Grace did much more abound: Hast thou abundance of sins, let not that dishearten thee, God hath abundance of Grace; if thy sins be great, his Grace is greater than thy sins, and far more sufficient to justify, than all thy sins are to condemn thy soul. Only ne deses, be not thou wanting to God in thy prayers and repentance, and his Grace shall never be wanting to thee in thy pardon and forgiveness. What a golden sentence is that of S. Chrysostome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Thou dost not, thou canst not so much desire to have thy sins forgiven thee, as God doth desire to forgive thy sins unto thee. I forgave thee all thy debt, because thou desiredst me, (said that gracious Lord to his ungracious servant, Mat. 18. 32.) intimating unto us, that if God do not forgive us our debts, if he do not pardon and remit our sins; we may thank ourselves, the fault is our own, because we do not desire him, for if we desired him, he would do it. In a word then, As our Saviour asked the ●riple, john 5. 6. Wilt thou be made whole? so, wilt thou be made holy and clean, and fit for absolution from God? dost thou desire in sincerity and truth to have thy sins remitted, and thy soul absolved by the blood and death of jesus Christ? to have all thy misdeeds expunged and blotted out, that they may be as if they had nev●● been? Then take the Prophet Esaies' counsel (Esay 43. 25, 26.) put God in remembrance of these things: (it is a pregnant place, I pray read it and remember it) I even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins: (there's a gracious promise; but mark the condition in the next immediate words) put me in remembrance (saith God) and I will do it, and not otherwise: for though God remember all our sins, and can tell them better than our own souls; yet he doth not remember them to our comfort, but rather to our confusion, unless we tell him and put him in remembrance of them: so that the only way to put our sins out of God's remembrance, is to put them into his remembrance; the only way to make God forget them is daily and hourly to declare them and put him in mind of them. If therefore thou canst not be so good as thou wouldst, be not ashamed, be not afraid to tell God how evil thou art; tell him how ungodly, how unthankful, how unprofitable a servant thou hast been unto him, and desire God to mend thee, and make thee such a one as he would have thee: And as joseph of Arimathea went to Pilate and begged the body of jesus; so go thou to God and beg the Spirit of jesus; even that spirit of Grace and Supplication (which the Prophet speaks of, Zach. 12. 10.) which will come down from heaven and bring into thy soul, first Supplications to prepare thee; secondly, Grace to assure thee of the free and full forgiveness of all thy sins: And then let thy sins be what they will be, sins of death, sins of blood, sins of hell; if thou canst find in thy heart to pray, God will find in his heart to pardon, for his Grace is sufficient to do it. That's the first. 2. The second thing whereto the sufficiency of God's Grace doth belong, is Adconsolandum to comfort those sad and heavy hearts that can no other way be comforted. I should have fainted (saith David, Psal. 27. 13.) for all my worldly comforts, but that I steadfastly believed, to see the Lords good grace in the land of living, (that is) to see it before he died; therefore we read 1. Sam. 30. 6. when he was in great distress, had neither house nor home to shelter him, neither wife, nor child, nor friend be any to comfort to him, but his own very soldiers began to takle of stoning him; Then (saith the text) David comforted himself in the Lord his God. Hear this thou poor disconsolate man, that art (as thy Saviour was said to be) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sad round about; thou that lookest into thy purse, and there is no comfort, money is gone; that lookest into thy cupboard and there is no comfort, provision is gone; that lookest into thy barn and store-house, and there's no comfort, corn and wares are gone; that lookest in thy heart, and there's no comfort, cheerfulness and joy is gone: Then look up to God, and there is comfort to be had; if there be any water, it is in the sea; if there be any light, it is in the sun; if there be any comfort, it is in God. Therefore the Apostle justly calleth him, The God of all consolation, 2. Cor. 1. because when all other comforts fail, theres' comfort to be found in God. For believe this for a truth, there is no man's case, no man's estate, no man's soul is desperate to God; but when they are at the lowest ebb, at the rest stay, at the most forlorn hope; then doth God speak peace unto their souls, then doth he draw out those same ubera consolationes, those breasts or dugs of consolation (which the Prophet speaks of, Esay 66. 11.) and drops down that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sincere milk of heavenly comfort, to revive the spirit of the humble, and to give life to them that are of a contrite heart. The Hebrews observe that one and the same word (nakam) signifieth, first to repent, and then to comfort; and it may be well applied to this purpose: that true comfort belongs to none but such are truly penitent: So our Saviour tells us that the holy Ghost whom he calls the comforter when he cometh, the first thing he will do, is to convince the world of sin; that is, first put men quite out of comfort in themselves, than put them into comfort by their Saviour. In a word then, forasmuch as comfort cannot be had without repentance, nor repentance be endured without comfort, nor either of these be attained without God; it remains, that as the daughter of Caleb besought her earthly father (jud. 1.) so we beseech our heavenly Father, to give us the springs above, as well as the springs beneath; I mean, that Irriguum superius, the spring of grace & comfort from above, as well as that Irriguum inserius, the spring of sorrow and repentance from beneath: and then let our discomforts and discontents be what they will, we shall have grace sufficient from God to countervail them all, and as Philip said to our Saviour, john 14. 8. Lord show us the father and it sufficeth us; so though our sins confound us, and our consciences condemn us, Lord show u● thy favour, as 'tis sufficient for us. 3. The third is Ad sanandum, His Grace is sufficient to cure and heal us of all those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those bodily ailements and infirmities which God for sin doth inflict upon us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from those scourges and rods (as the holy Ghost termeth sore diseases, Luc. 7. 21.) for indeed they are the very rods which God useth to chasten and correct us for our follies: I say, there is no rod so sharp, no disease so sore, but God's Grace is sufficient to heal it and to take it off. I am Ropeca (saith God Exod. 15. penult.) I am thy Physician, or I am the Lord that healeth thee: and if God be the Physician, his Grace is the Physic, for whosoever be the instrument of our health, God is the Author, his Grace is it that doth the cure. Therefore in common speech, when any outward malady doth befall us, whereof we know no second cause; we use to say (and we say well) that it came by the Grace of God: now if thou believest that it came by God's Grace, believe this also that by the same Grace it shall (in God's good time) be remedied, and removed and done away, for (as S. james saith in another case) God giveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cap. 4. 6. He giveth more grace, and showeth more favour, to heal those that are sick and broken in heart, than to break their hearts, with sickness that were well and whole; both are from the same Grace, but the one more especially the other. But then the main point for satisfaction will be this: seeing it is in the power of God's Grace to cure all infirmities, and that in a moment, with a word-speaking, (as the Centurion said, Speak but the word, and my servant shall be whole.) Why will God suffer so many of his own Patients, that have no Physician but himself, to lie languishing so long under his own hand, and seem to take no notice of their miseys? The best answer I can give, is that of our Saviour to his Mother, john 2. 4. Nondum venit hora, My hour is not yet come; for you must conceive there are two kinds of hours; we have our hour, and God hath his Hour. As soon as we begin to sicken, that we feel but any pain, or find the want of any ease; then is our hour to be healed, then do we cry out, as 'tis fit we should, Have mercy upon me, O Lord, for I am weak, Lord heal me for my bones are vexed, Psal. 6. 2. But God hath another hour, and that you shall find, 2 Chron. 7. 14. When my people humble themselves, and pray and seek my face, and turn from their wicked ways, (that is, when they are bettered and amended by my afflictions) Then (saith God) will I hear in Heaven, and have mercy upon them, and heal their Land. God complains of that people in many places, that their hearts were waxen fat, that they would not see with their eyes, nor hear with their ears, nor understand with their hearts, ne convertantur ut sanem, Mat. 13. 15. lest they should be converted, and I should heal them. So that the time of our conversion is God's healing-time; First, labour to be converted, and then look to be healed, and not before. So Acts 3. 19 Repent and be converted, that your sins may be blotted out, and then (and never till then) look for a Tempus refrigerij, a time of refreshing from the presence of the Lord. We read, Numb. 12. 14. When Myriam was strucken with leprosy, Moses was importunate with God to heal presently out of hand; Heale her now O Lord, I beseech thee; Heale her now. No (saith God) I will not heal her yet, she shall stay the time that I have determined upon her, for if her Father had but spit in her face, should she not have been ashamed and kept in for seven days, etc. So persuade yourselves of this, that there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an appointed time that God hath set down with himself in heaven, when and wherein his mercy shall appear on earth for our recovery; and till that time we must wait, (as David saith, Psal. 123. 2. As the eyes of a servant wait on the hand of their masters, and the eyes of a maiden on the hand of her mistress, so do our eyes wait upon the Lord our God, until that he have mercy upon us. Mark that same donec misereatur, until he have mercy: that is, though God show thee not mercy, this day, nor to morrow, nor the next day, may be, not till a long time after; yet, let not thy heart be dismayed, but let thy soul truly wait upon God, until he show thee mercy, let him show it when he will. In the mean time know, thou art under the hands of a wise and gracious God, who measures every dram ofsorrow that thou feelest, who will not only be about thy bed, but will ever make all thy bed in thy sickness, and will so establish and underprop thee with his Grace; that though thy body lie in pain, thy soul shall lie at ease; though thy outward man consume and melt away for very heaviness, yet that same Interior cordis homo, (as Saint Peter speaks) the inner man of thy heart shall be so strengthened with might, and armed with patience, and guarded with peace, that neither pains of death, nor the powers of Hell shall ever be able to prevail against thee. In a word, if ever it shall please God to cast thee down upon that same Lectum languoris, that bed of languishing, which David speaks of, Psal. 41. 4. (for that we all must make account of) though we now lie and laze upon our beds, the time may come that we shall lie and languish on our beds, wishing (as they did in Deuteronomy,) when 'tis morning, would God it were evening, and when 'tis evening, would God it were morning. If ever such a doleful time should happen to thee, I pray God of his mercy look graciously upon thee, and say unto thy bleeding soul, as he did once to that forlorn Infant, Ezech. 16. 6. Dixi in sanguinibus, etc. when thou wast in thy blood, I said unto thee, live; yea, I said unto thee, when thou wast in thy blood, live; If God do but say thou shalt live, though thou wert in thy blood, though thou wert in thy grave, his word shall fetch thee, for his Grace (if it stand with his glory) is sufficient to heal thee. 4. The last and chiefest thing whereunto the Grace of God, and nothing else but God's Grace, is sufficient, is Ad salvandum, to save the soul of every one that hath it. The Apostle calls it, The Grace that bringeth salvation, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 2. 11.) for as the wickedness of man bringeth destruction, so the Grace of God bringeth salvation to every soul that entertains it. Saint Paul is direct, Ephes. 2. 5. By Grace ye are saved; whether it be meant of the Grace of God within us, which our Saviour compares to Salt, Mark 9 50. (Habete salem in vobis, etc. have Salt in yourselves, and peace with one another) because as salt preserves the flesh, so doth Grace preserve the spirit from corruption and rottenness in sin: or whether it be meant of the Grace of God that is over and above us, I mean, his favour and loving kindness which lighteneth upon us from Heaven; (as we pray in our Liturgy, let thy mercy lighten upon us, as our trust is in thee,) Take it either way, it holds good and true; for by the one we are prepared for salvation, by the other salvation is prepared for us; the Grace of God within us prepares us for salvation; the Grace of God over us prepares salvation for us: so both ways 'tis our happiness, By Grace to be saved. It was Gods merciful promise, Deut. 11. 12. Mine eyes shall be upon this Land from the beginning of the year, to the end thereof; such is God's goodness where he bestows his Grace, such a care hath God of their souls, that his eye is upon them from the beginning of their conversion, to the end of their salvation: and as his eye is upon them to watch over them, so his hand is with them to conduct them in the right way of pleasing God, and of saving their own souls, Deut. 33. 3. All his Saints are in thy hand: as a Father leads his child, so doth God lead his Saints by his Grace, and by his good Spirit, from all things prejudicial, to all things profitable, to his service and their own salvation. (To conclude this point) because (as the Schoolmen say well) Ad singulos actus desideratur Gratia, a man hath need of Grace to every action that he takes in hand, and that he can do nothing well without it; let us all desire of God (as it is in the Collect) That his special Grace may ever more prevent and follow us, first, that God would prevent us with his Grace, to put into our hearts good motions, good thoughts, and good desires; and secondly, that it may follow us too, (as the water of the Rock followed the Camp of the Israelites to the Land of Promise, 1 Cor. 10. 4.) so that God's Grace may follow, accompany and go along with us in this world; and never leave us, never forsake us till it hath brought us to the end of our Faith, which is the salvation of our souls, according to that, Psal. 109. ult. Dominus ad dextram, etc. the Lord is at the right hand of the poor, to save him from all them that would condemn his soul, where note that he doth not say, the Lord is at their left hand (which is as I may term it) the lazy hand, to save men in their negligent and idle courses. But he is at their right hand (which is the working hand) to save all them that work for their salvation, and carefully use the means to save themselves: which thing if thou make a conscience to do, though thy sins and thy enemies should conspire to condemn thee. Thy God and his Grace will be sufficient to save thee. And so at length, I am come aboard the last and long-desired part of my text, which contains the application of all in particular, which hath been spoken and delivered in general; drawn out of the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) My Grace is sufficient for thee, so that, as it is said of our Saviour, Mat. 21. 45. that his doctrine was so punctual, and clapped so close to the consciences of his Auditors, that the pharisees knew he meant them. so by that time I have done with my text, (neither will I be long in doing it) I trust you shall perceive that God's meaning was to you, when he spoke to Saint Paul, and told him that His Grace is sufficient for him. Briefly than, see what Paul was, and say what thou art; if your case be the same, your comfort is the same; for God is no accepter of persons, his Grace is as sufficient for the one, as for the other. 1. Saint Paul was Homo in Christo, he was a man in Christ, as you may see by the second verse of this chapter (I knew a man in Christ, that was taken up into the third heaven:) Art thou such a one? I mean, art thou regenerate and become a new creature? (for he that is in Christ is a new creature. 2. Cor. 5. 17) dost thou daily renew thy repentance, and renew thy obedience, and renew thy duty and devotion to God? and is it a grief to thy soul, that so much of the old leaven, thy old corruption remains still in thy heart? Then take this holy Scripture to thy comfort, and assure thyself, though thy conscience disquiet thee, God's Grace will be sufficient for thee: contrarily, if thou be'st an old weather beaten sinner, an old rusty drunkard, swearer, and that standest at a stay, and gatherest sin, like an old tree that stands and gathers moss; I must say unto thee (as Peter said to Simon Magus, Act. 8.) thou hast neither part nor portion in this privilege; thou art not a man in Christ and consequently canst claim no interest in the grace and favour of God. 2. Saint Paul was Homo in Cruse, a man upon the cross, Gal. 2. 20. I am crucified with Christ; and elsewhere, Colos. 1. 24. I fill up that which is behind of the sufferings of Christ in my flesh: whereupon (saith a father) quid deest passioni Christi, nisi u● nos simil●a patiamur, what is, or what can be wanting to the sufferings of Christ, but that as he took up his cross, so we take up ours and follow him: for, vae portantibus crucem, & non sequentibus Christum, woe to them that are crucified, & not with Christ; that bore the cross▪ and follow not Christ, but turn from him clean another way. It is well known that afflictions go under the name of crosses; now a cross was a piece of wood for a malefectour to die on, there was no other use of a cross but that: Affliction therefore is called a cross, because it should have the nature and power of a Cross, that is, it should be a means to crucify and mortify all carnal lusts and affections in us; that the more we are afflicted, the more we should dye to sin, and the less life and power should our corruptions have in us. Thus it was with Saint Paul, is it so with thee? dost thou wish and desire the death of thy sins? dost thou make this use of thy afflictions, even to die daily? (as the Apostle speaks) dost thou every day drive one nail into the body of sin, I mean one sigh or groan to God against it? dost thou labour to draw blood of thy soul (as they drew blood of thy Saviour) I mean, the tears of true repentance? and is it a death to thy heart, that thou canst not die unto sin, and live unto God▪ as thou shouldest and oughtest to do? Then look no further for Hearts-ease, but to the words of my text, and assure thyself, what ever Crosses be upon thee, God's Grace (in God's good time) shall be sufficient to ease thee. Contrariwise, if thou be'st one that dost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Saint Setphen speaketh, Acts. 7. ●1.) one that dost fall cross and contrary to all but to thy sins, and art indeed a very cross to God himself and to his good Spirit by thy perverse, ungodly courses, I must say unto thee, as the Prophet Esay saith, Esay. 3. 6. Woe be unto thy soul, for thou hast rewarded evil unto thyself: thou forsakest thy own mercy, and deprivest thyself of the comfort of God's grace in the time of need. 3. Saint Paul was Homo in negotiis, a laborious man, a man full of employments, 1. Cor. 15. 10. I laboured more than all my fellow Apostles (saith he) yet not I, but the grace of God which was with me. (there's an honest acknowledgement by whom he profited.) and elsewhere he tells the Corinthians, 2. Cor. 11. 9 When I was with you and wanted, non obtorpui, I was not chargeable nor burdensome to any man. The learned observe, that word hath his weight from Torpedo, which signifieth a Cramp-fish; a fish (they say) that hath such a benumbing quality, that the cold of it will strike from the hook to the line, from the line to the goad, from the goad to the arm, from the arm to the body of the fisher, and so benumb him, & take away all use and feeling of his limbs: His meaning is, that he was none of those idle drones, that by their laziness and lewdness do even i'll, and benumb, and dead the charity of well-disposed people; but as he laboured in preaching, so he wrought in his calling too, and put himself to any pains, 〈◊〉 then be chargeable or burdensome to any friend or stranger: and by this means it came to pass, that what he wanted at home, he found it abroad; and God's grace that was with him did ever supply him with that which was enough and sufficient for him. Is it so with thee? Thou that art a poor man, art thou also an industrious and a painful man? that as jacob got the blessing in the garment of Esau, which signifieth, Working; so dost thou work and take pains to get the blessing of thy God? dost thou labour with thy hands the thing that is good, that thou mayest rather be charitable, then chargeable to him that needeth? and will not thy honest labour maintain thee, nor suffice the charge that daily lies upon thee? Take comfort by this Text that now is taught thee, and let not thy wants nor thy necessities dismay thee, for there is a God above that hath sufficient for thee; contrarily, if thou be'st one that live in pleasure (as Saint Paul saith of that widow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she was dead even while she lived) one that spendest thy time in this world, no otherwise then that Leviathan doth in the sea, only by taking thy pastime therein, or like those lilies that our Saviour speaks, that neither labour nor spain, but only make a fair show as long as it will hold: Then as jehu said to joram, What peace? so may I say to thee, What grace? or what favour canst thou look for at the hands of God. 4. Saint Paul was Homo in aerumnis, a man full of cares. I do not mean of carnal or worldly cares, or such as Martha's were, for the things of this life; for these he had cast upon God, and had learned in whatsoever estate he was therewith to be Content; but I mean of spiritual, divine, religious cares for the health and welfare of the soul, such as he commends in the Corinthians, 2 Cor. 7. 11. as being the first fruits of Grace and godly sorrow (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What carefulness it hath wrought in you) how much it wrought in them, I know not; but sure I am, it wrought in him a marvellous and a manifold care, and that of the better kind: first, an immediate care for himself, and his own soul, lest after he had preached unto others, himself should be a castaway, 1 Cor. 9 27. secondly, a charitable and that a Catholic and universal care for all Churches & Christian souls under the cope of heaven. 2 Cor. 11. 28. Non aliter in ecclesias quantumvis remotas affectus, quam si illas humeris gestaret (as Beza said of Calvin) he was no less tenderly affected for those Churches that were remote and far-off than if he had borne them upon his own shoulders, and carried them (as nurses do their babes) in his own bosom. But his third and most especial care was for the souls and saving health of his little children (as he calls them, Gal. 4. 20.) Of whom he traveiled in birth till Christ was form in them. His care was greater for them, than either for himself, or any others; and he gives his reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for (saith he) I stand in doubt of you. Good Parents the more they love their children, the more they stand in doubt of them, lest they should fall to any defection, or decline to any corruption, or come to any disaster when they themselves are dead and gone. This made Saint Paul in such perplexity for them; and yet were they but his spiritual children; what care then (may we think) would he have taken for them, if they had been his natural children too? then might he justly have used that word, and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am in doubt of you: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifieth both dubius and pauper, doubtful and poor▪ for none have so much reason to be doubtful of their children's welfare as they that are poorest and have least to leave them. They may justly fear (as the woman of Tekoah said to David. 2. Sam. 14. 7.) lest their coals should be quenched: (for so she calls her child her coal; for as coals either warm or burn, as they are used; so do children either comfort or cross their parents as they prove) now when a poor man shall dye and leave his coals, I mean his Orphans behind him: such is the world, that where you shall light of one good body that will be a means to cherish and maintain and keep them alive; there be twenty to that one so unchristianly and uncharitably minded, that they care not how they use them, yea though they quench and crush, and put them clean out. And hence come those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those perplexities and doubtful cares of tender-hearted parents for their children. Hast thou therefore many little ones, and little to leave them? and doth thy heart even yearn with care and fear to forethink what shall betide them, when thou by death art taken from them? I will give thee the same counsel that I desire of God to take myself, and that's this. Cognovisti Gratiam Dei, (saith our Apostle, Colos. 1. 6.) Thou knowest the Grace of God: thou knowest that to be a sure stay when all other props and stays are done away: That Anchor will hold when all other tackling breaks: Make trial of that: Do by thy Children as Saint Paul did by his brethren, Acts 20. 32. Commend them to God, and to the word of his Grace; Lay them down at the feet of jesus Christ, as they in the Primitive Church, laid down their money at the feet of the Apostles; desire God to be their Father, Christ to be their Guardian, the Holy Ghost to be their Guide; and when thou hast don● so, then as David saith, Psal. 116. 7. Revertere ad requiem, Return unto thy rest, O my soul, then settle and assure and resolve thyself, that Heaven shall want mercy, and earth means, before any of those that are under God's protection and patronage shall want maintenance. Never be in doubt what shall become of them, knowing that His Grace is sufficient for them. I might add hereunto many particulars; as that Saint Paul was homo in vinculis, a man in bonds, but the grace of God unloosed them all: that he was Homo in necessitatibus, a man in wants, but the Grace of God supplied them all: that he was Homo in periculis, a man in many perils and dangers, but by the Grace of God he escaped them all: that he was Homo in tentationibus, a man mightily troubled with temptations, but by the Grace of God he overcame them all: All these I purposely overslip (which perhaps might comply with many a man's condition, and conduce to his comfort) but there is one behind that is of greater value than all the rest, that S. Paul was (as I pray God of his mercy make me and thee, and every Christian soul to be. 5. Homo in Caelestibus, a man of an Heavenly disposition; though his bodily abode was upon earth, yet his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his soul's commerce, and conversation was in heaven, Phil. 3. 20. no marvel then, that being so much acquainted with God, as he was; and so conversant in heaven, which is Gremium Gratiae, the lap and bosom of Grace; if, as 'tis said of Saint john that leaning in the bosom of Christ, he thence sucked out his heavenly knowledge; so S. Paul being so intimate, and so entire with God who is the God of all Grace (whatever else he wanted) could not possibly want Grace sufficient for him. In a word then: Is it so with thee though in a far inferior degree? Art thou, as every good Christian is, and aught to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Citizen of heaven? dost thou account that thy home, and this but the place of thy pilgrimage for a time? and as our Saviour set his face to go to jerusalem, Luke 9 51. dost thou set thy face to go to heaven? doth thy heart stand heaven-ward? art thou bound for that coast? (as Paul went bound in the spirit to jerusalem, Acts 20.) I mean, dost thou set thy affections upon things above, upon God and his Grace? and not on things below, upon the world and her goods which drown men's souls in perdition? Art thou one of that same Generis Aquilini, of that Eagle kind whereof our Saviour speaks, Mat. 24. (where the body is, thither will the Eagles resort) the body of thy Saviour thou knowest is in heaven, and doth thy soul resort often thither? dost thou wish (as Macarius did) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that thy soul might go up into heaven with thy prayers, and there abide for ever with God? Then, what Nathan said to David in a case of conviction, I dare apply to thee in a case of comfort; Thou art the man whom God delighteth to favour: and therefore as the Patriaches are said Heb. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to kiss and embrace the promises of Christ: so do thou even clasp and hug this promise of Grace to thyself; and let neither thy wants, nor thy weaknesses dismay thee, for both in life and death thou shalt find God's Grace to be sufficient for thee, which God of his mercy grant unto us all, etc. Amen. FINIS.