❧ To the Right Worshipful and godly Lady, the Lady LEWKENOR of Denham, Grace and Peace.  
ELect Lady, it was the saying of David, The righteous shall be had in everlasting remembrance, Psal. 112. 6. and of Solomon, That the memorial of the just shall be blessed, Prou. 10. 7. These two Scriptures have much encouraged me, to pen and print this Sermon following; and your entire love to your loving husband departed, hath emboldened me (with hope of acceptation) to present it to your Ladyship, as a picture at all times to put you in mind of his godly life and conversation, that in these perilous and lukewarm times, when zeal grows cold, and few or none labour to draw on others, and encourage others to run the ways of God's commandments, when you shall at any time behold this picture, you may be provoked and stirred up (as you have begun well) so to persevere and proceed on, and grow more and more in grace. The eternal God of heaven comfort you, even as he hath afflicted you, and that God crown both you and yours with his best blessings. So prays still,  
Your Ladyships in all duty bounden B. C. Canham, Octob. 24. 1618.   

❧ And to the Right Worshipful & religious Gentleman, Sir ROBERT LEWKENOR, of Acris in Kent, to Mistress GOURNY of great Ellingham, to Mistress STEWARD, and Mistress CATLIN of Denham, Grace and Peace.  
RIght Worshipful, after I had preached this Sermon, I conferred with some of my brethren about the publishing of it, and some advised me to print it, others to conceal it for two causes: First, because the world is full of books: Secondly, because it would make me liable to many censures and imputations.  
For the first, I answer, that the world is full of books, but that it is too full of godly books, I could never hear it proved. Secondly, I know that I shall bewray mine own weakness exceedingly, and expose myself to many hard censures, by publishing this Pamphlet; and yet for all that, I choose rather to be hated, to make myself a byword, and a reproach, then to neglect any course that may turn to the good, though but of one soul; yea, and if it should turn to the good of none, yet shall I sing but to the same tune that others of God's servants have done before me: I have laboured in vain, and spent my strength to no purpose, Isa. 49. 4.  
Whatsoever I have done, I have made bold also to present it to your Worships, as a testimony of my thankfulness unto you all, and a means to revive and continue, (as much as in me lies) the deserved memory of your godly brother, whom from my soul I loved in his life, and from my soul desire to honour in his death. If this poor mite may be accepted of you, and profitable to God's Church, I have my desire: which that it may be, I have prayed: and so prays still,  
A poor, but a zealous well-willer to your whole stock and family, BEZAL. CARTER.   
PSALM. 2. 10. Be wise now therefore O ye Kings: be learned, O ye judges of the earth. 
THis Psalm was penned by David: witness, Act. 4. 25. Which by the mouth of thy servant David hast said, Why did the Gentiles rage, etc. The principal matter contained in it, is Christ and his Kingdom, as you may perceive if you read, Act. 4. 25. and Act. 13. 33. and Hebr. 1. 5. for here David, as in many other things, is a type of Christ: and though all this Psalm may be applied to David, and his kingdom; yet notwithstanding it may be applied also to Christ, and his Kingdom: and the spirit of God would teach us, that as David reigned and ruled in Zion, and subdued his enemies, even so should jesus Christ reign, and bear rule in his Church, even in despite of the Church's enemies. And whosoever reads the whole Psalm must needs see,  
First, what opposition was made against the Kingdom of Christ.  
Secondly, the sequel and consequent upon the opposition made.  
Their opposition was universal, Kings and Commons; Princes, Peers, and People; jews and Gentiles. The Kings and Princes raged, the jews, the heathens, and all people murmured, and all to no purpose: for he that sat in heaven laughed at them, and by their rebellion they exposed themselves to exceeding peril and danger. For first, in opposing Christ, they opposed God the Father also, that gave this authority unto his Son, and made him the ruler and governor of his people; I (saith God) have placed my King upon Zion mine holy mountain, etc. I will declare the decree, etc. He that dwells in heaven shall laugh them to scorn, etc. Secondly, their danger is further amplified in regard of God the Son, that is also every way furnished with sufficiency of power, both for the defence of his Church, and the final overthrow and confusion of his enemies; and is therefore compared to some mighty giant, with a mace or iron sceptre in his hand; and Kings, & Princes, and all nations are resembled unto potter's pots: and it should be no more with Christ to overthrow and crush them in pieces, than it would have been for Goliath with his massy spear, whose shaft was like a weavers beam, to have broken an earthen vessel in pieces. But of these things I have spoken before; now mark and observe how one thing depends upon another. Kings and Princes make opposition against Christ and his Kingdom; God the Father he sits in heaven and laughs at them, and vexes them with grievous judgements; God the Son, he stands like a mighty giant, with a mace of iron in his hand, ready to strike and quash them in pieces: and then it follows, Be wise now therefore, O ye Kings: be learned, O ye judges, etc.  
Now for the words themselves, note in them these two things.  
First, a double exhortation: 1. To wisdom: 2. To learning.  
Secondly, the circumstances expressed: 
Division.  1. Of the time, and that is presently, now. 2. Of the persons: 1. King's: 2. judges: Be wise now therefore, etc.  
For our better proceeding, it would be inquired, what he means, by wisdom, and learning. And, 
Be wise.   
By wisdom, he means not here a carnal or worldly wisdom, such an one as james speaks of, and calls it earthly, sensual, & devilish, chap. 3. 15. when men are wise to take vengeance upon their enemies, to hoard up wealth, to manage their affairs to their best profit: for this wisdom is not wanting amongst the men of the world, that are wise enough to discern the face of the sky, and the signs of the times, Matth. 16. 2. and wise enough to make a small Ephah, and a great Shekle, and a false balance, Amos, 8. 5. and generally the men of the world are wise in their generation, Luk. 16. 8. But the spirit of God in this place speaks of a spiritual & heavenly wisdom: of which David speaks, Psal. 119. 8. The wisdom of the prudent, is to understand the way of the Lord: but the foolishness of the fool is deceit: and this wisdom, was that which Solomon prayed for, and did obtain of God, 1. King. 3. 9 This is that which james calleth the wisdom from above, jam. 3. 7. This is that which Paul speaks of, when men are wise to salvation, 2. Tim. 3. 15. In a word, let that notable place, Deut. 4. 5. suffice for the defining of true wisdom: Behold, saith Moses, I have taught you statutes, and judgements, as the Lord hath commanded me: keep therefore, and do them: for this is your wisdom and understanding. So as he that knows his duty to God, and doth it, he is a wise man.  
For the more familiar handling of this Doctrine, and the further confirmation of it, consider we by way of resemblance, who is a wise man, and what wisdom is.  
Two things here are which makes men to be accounted wise: 1. Sight. 2. Foresight.  
First sight, when men are able to judge of things.  
Secondly, foresight, when men are wise to foresee dangers, as also to provide for time to come.  
First, he is accounted wise, that is skilful to discern of things that differ one from another; and when he hath the proffer both of good and mix wares, is skilful enough to preserve himself from cozenage.  
Secondly, we count him wise, that is wise to prevent dangers: The wise man hath eyes in his head, but the fool walks in darkness, Eccles. 2. 4. Solomon resembles fools to blind men, or men that walk in the dark, that foresee no perils: and compares wise men to those which walk at high-noon and foresee every inconvenience; a prudent man sees the plague and hides himself, but fools go on, and are punished. Pro. 22. 3.  
Thirdly, he is also accounted wise, that is wise to provide and lay up for future time; and thus the unjust Steward is commended, because he provided against the time that his master should discharge him of his office: for so the text saith, that the Lord commended the unjust steward, because he had done wisely, Luk. 16. 8.  
The assumption to be gathered from all that hath been said is only this,  Doctr. 1 That only regenerate men are wise, and all unregenerate men no better than fools. 
First, regenerate men are only wise to judge, and choose the better part with Mary, Luk. 10. 42.  
Secondly, they only foresee the plague, and avoid it; Pro. 27. 12.  
Thirdly, they only lay up treasures for time to come even in heaven, Matth. 6. 20. and therefore they only are wise.  
As for the unregenerate. First, they want judgement. Whereto may we better resemble them, then to little children, that are more desirous of toys and trifles, of apples and babies, then of lands and inheritances. To whom may we liken them better than to profane Esau, that esteemed more of a portion of meat, then of his birthright, Heb. 12. 16. Would we not brand him for an idiot, which would choose brass rather than gold, flint stones before precious stones, chaff before corn? and yet thousands there are in the world, yea and counted wise men, that are more foolish, and prefer riches, pleasures, fair houses, convenient dwellings, before God's word, heaven, God himself.  
Secondly, how careless are they to prevent dangers. Happily there is many a Shemei wise enough to meet David in time for his own safeguard, 1. Sam. 19 19 many an unjust Steward wise enough to prevent beggary, Luke, 16. many a  wise enough to keep in Caesar's favour, joh. 19 13. many like those of Tyrus and Sidon, wise enough to make peace with those which are too strong for them, Act. 12. 20. and generally men are quick-witted to keep fire from their houses, the thief from their gold, to avoid infectious places, stinking prisons, poisons, etc. and yet in the mean time run on in their sins without all dread of danger, fear of judgements, of God's wrath, of hell itself: and such as these may be accounted wise, cautelous, circumspect, etc. but alas, it is but poor wisdom for a man to be afraid of the frying pan, and not of the fire; for a man to fear sickness, want, etc. and not to be afraid of hell itself.  
Thirdly, how negligent are they to provide for future time, all their whole care being only for things present, present pleasures, delights, etc. altogether neglecting that immortal, undefiled inheritance, reserved for them in heaven. Infinite is their greediness after gold and silver, their thirst more than a dropsie-mans' after drink: all their joy is to slap in the filthy puddles, and to rake in the stinking dunghills of this world to increase their substance: and yet so far from laying up treasures in heaven, that if a man should but speak to them of an heavenly conversation, and of laying up in store a good foundation for time to come, 1. Tim. 16. 19 it would be as welcome as smoke to the eyes, or rain in harvest. Pro. 26. 1. O brethren, who are fools if these be wise? would we not count him for a senseless person, that would spend much time in trimming his garments, & suffer his body (which is far better than raiment) to perish through famine and hunger? but far more senseless are those men which pamper the body (which is but as it were a cloth or a garment to the soul) and suffer their dearest darlings, their souls which are far better than their bodies, nay far more worth than a world, nay then a 1000 worlds to perish eternally. Understand ye unwise amongst the 
Psal 64 8.  people, and ye fools when will you be wise?  
Use. 1 And let this which hath been delivered, teach us to pray to the Lord, as Paul did for the Colossians, that God would fill us with the knowledge of his will, Col. 1. 17. Let it stir us up to call for wisdom, and to cry for understanding, Pro. 1. Let it provoke us to labour after heavenly wisdom: for if thou want this, though thou wert able to discourse of the Pleyades, and Orion, job. 38. 39 of the Sun, and Moon, and stars; though thou wert able, with king Solomon, to discourse of trees and plants, even from the Cedar in Libanon, to the hyssop that springs out of the wall; though thou wert able to discourse of beasts, and souls, and creeping things, and fishes, 1. King. 4. 33. though thou wert as learned as Moses, Act. 7. 22. as politic in state-affairs as Achitophel, 2. Sam. 16. 23. yet if thou be'st not wise to salvation, thou art but a Naball, a stark fool in God's esteem: according as it is written, The wisdom of this world is foolishness with God, 1. Cor. 3. 9  
Use. 2 Secondly, this doctrine may be effectual to discover the vanity of a common conceit amongst us, (viz.) That those which can multiply projects, go beyond others in buying and bargaining, or can disappoint the practices of their enemies, that such men are wise men: and as for those that the Spirit calls and styles by the name of wise, such as watch at the gates of wisdom, Prou. 8. 33. and call and cry for wisdom and understanding, Prou. 1. such are generally condemned of folly; insomuch that the world wonders at them, and wink with their eye, as Solomon saith, Prou. 6. 13. and lad them with taunts and scoffs, as the silliest people under heaven. And that which I have delivered, doth notably confute this vain opinion: for whomsoever they account wise, and the most wise, God accounts fools, and the most fools. And hence it is, that Solomon doth so befool the unregenerate man: Fools despise knowledge, Prou. 1. 7. You fools, how long will you love foolishness? v. 22. Ease slayeth the fool, v. 32. I saw amongst the fools a man destitute of understanding, Prou. 7. 7. Forsake your ways, O ye foolish, Prou. 9 6. And so the rich man in the Gospel, as wise as he was, is styled by the name of a fool, Luk. 12. 20. Contrariwise, whomsoever they account fools, them doth the Lord account for wise: He that keeps God's commandments is wise, Deut. 4. 5. They which fear God, and departed from evil, are wise: the fear of God is the beginning of wisdom, and to departed from evil is understanding, Psal. 111. 16. job. 28. 28. Yea, saith God, who so seemeth wise in this world, let him be a fool that he may be wise, 1. Cor. 1. 20. And therefore though men abound with carnal policy, though their heads be as full of subtle fetches as this Church is full of air, yet God accounts them stark fools, I was about to say, wise fools: witness that of Paul, He catcheth the wise in their own craftiness, and he knows that the thoughts of the wise are vain, 1. Cor. 3. 20.  
The second thing that Kings & judges are called upon for, is learning; Be learned 
Learned.  O ye judges, etc. Some translate it, be you instructed, others be you chastised, others be you warned, some others be you reform: for mine own part, I intend to follow our judicious translators that have turned it thus: Be learned, O ye judges, etc. and indeed learning implieth all these, both instruction, and reformation; both knowledge and practice.  
In the first sense Moses was said to be learned, Act. 7. 22. and, Neh. 8. 13. the Elders of Israel are said to have been instructed, or to have learned God's law.  
Secondly, learning implieth reformation and practice: Learn of me (saith Christ,) and what should they learn of him, but meekness and humility? I am meek and lowly, Matth. 11. 29. and, Eph. 4. 7. Walk not henceforth as other Gentiles have done, in vanity of their minds, having their cogitations darkened: but you have not so learned Christ: and, Isa. 1. 16. Wash you, make you clean, and cease to do evil, learn to do well, etc. So as here I have occasion to exhort to a twofold duty. First, to labour after knowledge. Secondly, to practise according to knowledge.  
Doctr. 2 First, we must learn what the will & pleasure of God is. In Act. 9 37. Dorcas is called a disciple: and, joh. 13. 38. joseph of Arimathea is called a disciple: Ananias is termed a disciple, joh. 19 10. All the Christians in Antiochia are termed disciples, Act. 11. 26. and wherefore, I pray you, are they so styled? but to intimate unto us their desire to learn in Christ's school: for these two, to be a scholar in Christ's school, and a disciple are both one: and this I dare say with a grave Divine, that he which is no 
H. pag. 83.  disciple, is no Christian; and would to God there were more disciples amongst us. How justly may the Lord complain of us, as he did of the jewish nation; The ox knows his owner, and the ass his master's crib, but Israel hath not known me, Isa. 1. 3. The Stork of the air knows his appointed time, and the turtle, and crane, and swallow, observe the time of their coming, but my people knows not the judgement of the Lord, jer. 8. 7. Infinite is our blindness and blockishness in matters of God, and which is most lamentable of all, there are few disciples amongst us; yea may not wisdom cry out in our streets, O you fools, how long will you love foolishness, and hate knowledge? Pro. 1. 20. And if this seem too general, consider we what reasons may move us, to call & cry for knowledge and understanding.  
And amongst many, I will content myself with these two.  
First, we must learn as much as we can possibly of God's will, least ignorance carry us headlong into a world of sin; This people do err in their hearts, because they have not known my ways, Psal. 95. 10. yea, and sometimes all manner of sin is styled by the name of ignorance, because that the ignorant man runs into all sin: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the High Priest once a year offered a sacrifice for himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for himself, and for the ignorances of the people, Heb. 9 7. the Apostle calls all their sins by the name of ignorance: for that ignorance is as it were the root, and spawn, and mother of all sin, and ushers in a world of sin; Spiritual pride, Rom. 10. 3. Idolatry, Gal. 4. 8. blasphemy, oppression, 1. Tim. 1. 13. and indeed what not? for whither runs he that is blind? so as here is one reason to stir us up to learn and to be good disciples in Christ's school-house, since ignorance is the prime cause of all ungodliness.  
Secondly, want of knowledge draws down judgement, both temporary, and eternal.  
First, it causes temporary judgements, as banishment; Because they have no knowledge, therefore they are gone into captivity, Isa. 5. 13. Yea, ignorance causeth God to destroy the most famous and renowned places of the world. Let jerusalem witness for me; The defenced City (saith God) shall be desolate, and left like a wilderness: and mark the reason, for it is a people of no understanding: therefore he that made them shall have no compassion of them, Isa. 27. 10. 11. and, Hos. 4. 6. Because thou hast refused knowledge, I will refuse thee: and because thou hast forgotten the law of thy God, I will also forget thy children. And again in the same chapter; The Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land, etc.  
Secondly, ignorance causeth eternal judgement. As many as sin without the Law, shall perish without the Law, Rom. 2. 12. He which knows not his masters will and doth it not shall be beaten, Luk. 12. 47. and 2. Thess. 1. 8. The Son of man shall come in slaming fire, rendering vengeance to those which know him not. And if our Gospel be hid, it is hid to them which are lost, whose eyes the devil hath blinded that the light of the glorious Gospel of Christ should not shine unto them. 2. Cor. 4. 4.  
Use. 1 And therefore since we must endeavour to be learned in God's laws, since ignorance is the mother of error, the cause of judgements; since we ought to be fulfilled with knowledge, Col. 3. 16. and the word must dwell plenteously in us, and we must search the Scriptures, joh. 5. 39 here then are our Romanists confuted, that have painted over the face of ignorance, and style her the mother of devotion: and under this pretence have (as one saith) set lock and key upon the Scriptures, forbidding the common people the searching of the Scriptures: abusing that divine precept of our blessed Saviour, cast not holy things to dogs, Matth. 7. 6. as if all God's people were dogs and swine: but what saith Paul, 1. Thess. 5. 27. I charge you in the Lord, that this Epistle be read to all the brethren the Saints. And again, Rom. 1. 3. the Apostle writes his Epistle generally to all the Saints at Rome. And wherefore then do the Papists bar the people from the use of Paul's Epistles which the Apostle would have common; and not from the use of Paul's Epistles alone, but from the whole use of Scripture?  
Use. 2 Secondly, since God calls upon us to be learned in his word, this reproves the blockish ignorance in these times: for now are the days come that we may cry out with David, there is none that understands, Psal. 14. 1. We live under a glorious sunshine, but this is condemnation, that light is come into the world, and men love darkness more than light, joh. 3. 19 God hath been marvelously rich in mercy, in vouchsafing unto us means of knowledge. The messengers of God cry unto us, saying, this is the way, walk in it, Isa. 30. 21. the golden bells of Aaron rings in every place; & indeed we want neither books, for God hath written unto us the great things of his law, Ose. 8. nor tutors, to open unto us God's counsel, Act. 20. 20. nor nothing sit for Christ's scholars to increase our knowledge; and yet notwithstanding our tutoring, teaching, preaching, planting, sowing, watering, yet how many are there that know not wherefore they were sent into the world. Question a drunkard about wine and strong drink, a covetous man about building and pulling down, of digging, ditching, ploughing, sowing, and therein you shall find them very sensible and intelligible, quick either to conceive or discourse; but talk to them concerning those admirable mysteries of our redemption, justification, etc. and they understand no more than if a man should read them a piece of Aristotle, or Plato, or any other author in a strange tongue. O that such trevants as these would think upon that saying, joh. 14. 22. If I had not come and spoken to them, they had had no sin: but now they have no cloak for their sin.  
Use. 3 Thirdly, since God calleth upon us to be learned in God's laws, hence it follows further that we must not content ourselves with a little measure and modicum of knowledge, but we must strive to be learned; that is, to be full of knowledge. For he is not a learned man that knows two or three grammar rules, but he that is skilled in the tongues, in the arts, and sciences: so he is not a learned Christian, that understands two or three easy principles; but he that hath the spirit of wisdom, and revelation, through the knowledge of Christ, that have their understanding lightened, and know what is the hope of their calling, Ephes. 1. 17. Well then, since the Spirit calls upon us to be learned, therefore say I, that as good students are insatiably thirsty after learning, like Aristotle that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indeffatigable in pains, and unweariable in his labours for the increase of his knowledge: such also is the eager affection of all such as are Christ's Disciples, and right learned indeed, that their thirst after knowledge cannot be quenched.  
Object. But some man may happily reply against me, that every man cannot be so great a scholar as you speak of: God hath not given his gifts alike unto all men.  
Answ. And to this I answer again, that though God gives 10. talents to one, and but 5. to another, yet would there not be a dunce in a country, if men would but observe these rules following.  
First, to pray for knowledge; If any 
1 Prayer.  man want wisdom, let him ask it of God, jam. 1. 5. The way to have the eyes of our understanding opened, is to pray to God with blind Bartimeus, O son of David, have mercy on us, Lord, that we may receive our sight, Mat. 10. 51. Luther, that was so mighty in the Scriptures, was wont to protest that he had more revealed to him by prayer, then by study and reading. But though this be a notable means of illumination, yet at this time I intent to follow the phrase of my text. And this is all I say, that if a student will be a good proficient indeed; First, he must ply his private study: Secondly, he must frequent learned exercises: Thirdly, he must be much in conference: Fourthly, he must be much in contemplation.  
First, he must study hard: Learning 
2 Reading.  is not gotten without study. Socrates would read and meditate 20. hours together, and Cato got not his learning with being idle, Heluo erat librorum, libros legebat nec eorum lectione satiari potuit. Whosoever will be a good proficient in Christ's school, must take the Apostles advice to search the Scriptures, yea and spend time in reading of godly books: but I name the Scriptures especially, because all the rest of the sheaves must do reverence to this sheaf: Let not the word of this law departed from thee, saith God, Ios. 1. 8. And what saith he to the King, Deut. 17. 19 He shall read the words of this Law all the days of his life, that he may learn to fear the Lord his God, and to keep the words of this Law, etc. And here, brethren, is the reason why there are so many unlearned ones amongst us, even because the Lord hath written unto us the great things of his Law, and we do not regard them, Hos. 8. 13. here is the reason, because we are like to many idle scholars that have their studies full of good books, which lie moulding upon their shelves, and are covered over with dust, whilst they lavish away their time at chess, or tables, or worse recreations, & no marvel then if they increase not in knowledge and learning: and thus it is with many in the school of Christ; come into their houses, and you shall see their shelves adorned with good books, the bible and other godly treatises; but alas they hunt after riches, and friends, etc. and are such strangers to God's word, that they read not a chapter in a whole month together, and no marvel then if they be unlearned.  
Secondly, to increase knowledge, 
3 Hearing.  we must frequent the assemblies of the Saints. The house of God is the Lords schoolhouse, the ministers of the word are the Lords teachers, Eph. 4. 11. 1. Tim. 2. 7. The preaching of the word may be compared to the reading of a Lecture: and how I pray you can a man hope to gain learning, that hates his tutor, shames all godly exercises, and will not once set his foot within the school doors. O that I had not just cause to cry out with the Prophet, Oh earth, earth, earth, hear the word of the Lord, jer. 22. 19 when men would not hear, he calls upon the dead earth to hearken. And since the times are now come upon us, that wisdom crieth in the high places, and is despised amongst us, Prou. 1. 21. since God hath raised up so many faithful teachers and tutors almost to every school a teacher; since we have Lecture upon Lecture, Sermon upon Sermon, and so few resort to the school-house; since the word is accounted the very burden of the Lord, Hear, O heavens, and I will speak, and let the earth hear the words of my mouth, Deut. 32. 1. O heavens, bear ye witness of the horrible unthankfulness of this people, & let the dead earth testify of their contempt of God's word, or if there be any that have ears to hear, let them hear, Reu. 3. 22. If there be any that desire to come out of their blindness and ignorance, let them thirst after the word, as the dry ground after the sweet dews and showers of rain: let them desire the sincere milk of the word, 1. Pet. 2. 2. and hearken to the voice of Christ speaking to us by his Ministers, 2. Cor. 5. 28. To speak plainly, let them resort diligently to the school-house, and so shall they be enlightened, and learn what is the good will and pleasure of God.  
A third means to increase in learning, 
4 Conference.  is conference with those which are learned: the way to be learned, is to learn of every man, Sapientior omnibus ●ris, si ab omnibus discere volveris, qui ab omnibus accipiunt omnibus ditiores sunt, saith one: thou shalt be wiser than any man, if thou wouldst learn of every man. The Ethyopian gained more by conference with Philip, than he gained with much reading, Act. 8. 39 And I remember what Paul saith, Rom. 1. 12. I long to see you, saith he, that I might bestow some spiritual gift amongst you, and that I might be comforted together with you, through our mutual faith, both yours and mine. The Apostle was a man full of knowledge, and the poor Saints in Rome were many thousand degrees inferior to him, and yet for the further increase of his knowledge, and for his further confirmation & establishment, he desires to take a journey to them, and doubts not but to gain somewhat by conversing with the most simpliest Christian. And the truth is, that a man shall sometimes learn from the weakest, that which he could never learn by conversing with the most wise and literate;  
Quod tu non nosti fortassis novit assellus. And here is another especial cause of our intolerable ignorance, because there is so much strangeness amongst us, and one Christian will not converse with another, and confer of good things; but either they shun all society, or if they meet, all the time is wasted, and devoured in gibing and jesting, idle talk, frothy speeches, if not in swearing, blasphemy, etc. Here is another cause of ignorance, the remedy is godly conference.  
Fourthly, the last means to attain 
5 Meditation.  to learning, is contemplation. Though a student read much, resort to lectures, confer, yet all will profit him little without meditation. I know that reading, hearing, etc. are notable means to increase knowledge, and yet all these will avail little without meditation. The word may aptly be compared to meat, meditation to digestion: what good doth meat if a man shall vomit it up again as soon as ever he hath received it into his stomach, and what will it profit a man to hear, confer, etc. if we shall as it were instantly vomit up all again? meditation is the very life of our devotion. And for this cause after Paul had exhorted Timothy to sundry duties, he adds this also, hac meditare, 1. Tim. 4. 15. Oh, how I love thy law, it is my continual meditation, saith David, Psal. 110. 97. I will not stand to speak of isaack's contemplation, Gen. 24. 64. nor Ezekiahs, Isa. 38. 14. nor of the virgin Maries, Luk. 2. 10. I will, to quicken you up to meditation, conclude with that place, jer. 82. 11. The whole land is fallen to desolation, because there is none that considers. And thus having delivered rules for the increase of knowledge, I come yet to a fourth use. (viz.)  
Use. 4 Fourthly, to pity the ignorance of others, and to labour to draw them out of their ignorance. And here spare me a little, till I have directed my speech to three sorts of men.  
First, to Patrons: If Magistrates in 
Patrons.  corporation-townes, where free schools are erected, shall choose unskilful and negligent Teachers, must not the scholars be unlearned, when their masters are unlearned? If one blind man lead another, they fall both into the ditch, Matth. 15. 14. I must not fear the faces of men, and I will be bold to tell many gentlemen that they are causes of the overspreading sin of ignorance, and that their covetousness is the cause why whole parishes generally are so ignorant. For why? many gentlemen are grown to that pass, that they will do any thing for lucre: I do not accuse all, nay, I can acquit many out of mine own knowledge: but there are a great many also that cast lots upon Christ's coat, such as sell the portion of the Lord for money: and provided that they may fill their bags with gold and silver, would present they care not whom to their benefice. I could willingly spend some more time in reproof of such a merciless generation, that care not whose soul fries in hell, so they may have two or three years profit before hand, or a yearly reservation to themselves of the tithes and tenths. But I shall have occasion to return again to this point.  
Secondly, a word or two, to ministers: 
2 Ministers.  for as I said, if Tutors be nought, the pupils must needs be nought. The ministers of the word are the salt of the earth, Matth. 5. 13. the light of Christ's mystical body: and therefore if they be unlearned, or careless, needs must they bring blindness to the whole body. Alas, that we have cause to complain with the Prophet, Their watchmen are blind, they have no knowledge, they are dumb dogs and cannot bark, they sleep and delight in sleeping, Esa. 56. 10. God forbidden that I should cast stones at the head of innocency. I know that there are many faithful labourers, such as divide the word aright, 2. Tim. 2. 15. such as labour in the word and doctrine, 1. Tim. 2. 15. such as may say of themselves, as Paul of himself, In weariness often, in watchings often, 2. Cor. 11. 27. and yet besides these, there are some amongst us, idol-shepherds, slowbellies, dumb dogs, loiterers, nay murderers, that open not a pulpit door once in an whole year, except upon some high and festival day: and what are these but murderers? and conscious of murder in the highest degree: for what cruelty is like to soulecruelty? and if Abel's blood, nay every drop of Abel's blood, (as the original will bear it, thy brother's bloods crieth 
Gen. 5. 10.  unto me from the ground, yea every drop of thy brother's blood:) if I say every drop of Abel's blood cried for vengeance against Cain, what a fearful cry shall the blood of many souls make before the throne of God, ask vengeance against their pastors, which have starved their souls to death, by detaining and holding from them the bread of life?  
3. Lastly, to conclude with Parents 
Masters of families.  and masters of private families, whose negligence in teaching and instructing their children and servants, is an other cause of our overspreading ignorance: for the Preachers of the word may labour, and be instant in season, and out of season, 1. Tim. 4. 1. and all to little purpose, if masters of families neglect their duties: neither do I wonder to see so many men and women so intolerably, and incredibly ignorant, since to speak truth, a man had as good be some man's beast, as either their son or servant. For what do their masters or parents regard them, more than their bruit beasts? they feed their servants, and so they do their cattle; they work their servants, and so they do their beasts: if any of their servants be sick and diseased, they will seek out for remedy, and so they will for their beasts. Again, their care to instruct and teach their families, and bruit beasts, is much one: they teach their children and servants, nothing but how to blow, sow, ditch, etc. and as much as this they teach their cattle, their oxen to draw, their horses to pace, etc. and therefore no wonder though their children and servants be as ignorant as the horse and mule, that have none understanding. O that masters of families would learn, to spend some of that precious time which they misspend in twattling and idle talking, in backbiting, slandering, etc. in teaching and instructing their families, whose blood shall otherwise be required at their hands if they perish!  
The next conclusion gathered out of this second exhortation was this, viz.  Doctr. 3 That we must add practice to our knowledge: Not the hearers of the law are righteous before God, but the doers of the law shallbe justified, Rom. 2. 13. 
For the further proof of this point, you may at your leisure read these places, joh. 15. 14. joh. 10. 27. Matth. 7. 24. Luk. 8. 20. Matt. 12. 50. and if these may not suffice thee, than I say,  
First, that all knowledge without practice is uneffectual, and of no force to free from condemnation. Though I knew all knowledge, saith Paul, yet were I nothing if I wanted love, 1. Cor. 13. yea if a bare & naked knowledge would save, than the devils themselves should be saved; for they know enough: jesus I know, and Paul I know, said the evil spirit, Act. 19 15. And if you read Matth. 4. 6. there you shall see, that the devil is a cunning Scripturian; It is written, saith he, that he will give his angels charge over thee, etc. v. 6. Suppose then that thou hast never so much knowledge, suppose thou hast read as much as josephus, of whom it is said, that he turned over all the whole library of the Greeks; yet if thou know much and practise just nothing, why should not the devils (which know more) be saved as well as thou.  
Secondly, all knowledge without practice is not only vain, but perilous: He that knows his Master's will, and doth 
Luk. 12. 27.  it not, shall be beaten with many stripes: and jam. 4. 17. He that knoweth how to do well, and doth it not, to him it is sin: and as one saith well upon these words, not sin simply, but sin with a witness, or sin with advantage. If I had not come and spoken to them, they had had no sin, but now they have no cloak for their sins, joh. 15. 22. And how doth our Saviour Christ upbraid those cities where they had so much means; and doubtless a great deal of knowledge? Woe to thee Corazin, we to thee Bethsaida: for if the great works that were done in you, had been done in Tyrus and Sidon, they had repent long ago in sackcloth and ashes, Matth. 11. 20. By God's word (saith Augustine) 
August.  man sinneth so much the more, how much the more by the word he knoweth that to be sin which he committeth.  
Use. All which being granted, let us learn to take S. Peter's counsel, to add to our knowledge temperance, to our temperance patience, and to our patience godliness, 2. Pet. 1. 5. for otherwise, as chrysostom wrote to the people of Antioch, that were desirous to gain knowledge, and yet were ready to swear, and upon every occasion to rap out oaths; The more (saith he) that you know, and the oftuer you hear, etc. the more you sin against God, and the more you increase your punishment, because you live in the practice of those courses which you know to be sinful. And would to God that our hollow-hearted professors, which know Gods will, yea and carry before them the lamp of profession, and yet lead their lives after such a manner, that if the devil himself were in a bodily shape, he could live no worse; usurers, extortioners, cheaters, railers, etc. would to God, I say, they would consider it, that their knowledge and gifts shall but help them on the more roundly to hell fire, without obedience. I speak not against profession, neither against knowledge; I know there can be no salvation without profession, nor no obedience without knowledge; but this I say moreover, that obedience is the end of our knowledge. And if we know the Law, and yet sin against it, then shall that be verified against us, Rom. 2. 12. As many as sin in the Law, shall be judged by the Law.  
And thus I come to the circumstances 
First circumstance of the time.  expressed in this text. And first of the time, Be wise now, O ye Kings; Vaugnattah, even presently, while the Lords sceptre is in his hand ready to smite, and before he smites you: even out of hand furnish yourselves with true wisdom and learning, lest you be broken and bruised in pieces. And here note two things:  
First, that repentance must not be deferred.  
Secondly, that the consideration of God's judgements, aught to move us repentance.  
Doctr. 4 First, that repentance must not be delayed, I will refer you to those Scriptures, Isa. 55. 6. Heb. 3. 7. Luk. 1. 57 Act. 17. 30. 2. Cor. 6. 2. and only insist upon two or three reasons of this point, lest time prevent me.  
First, than it stands us in hand to repent, because of the uncertainty of our life: nihil certius morte, hora mortis nihil 
Life uncertain.  incertius, nothing more certain than death, than the time when we shall die, or the place where, or the manner how, nothing is more uncertain. And therefore Ioh compares the life of man to a candle, job. 15. 17. for as a candle though it burns never so clearly, yet a little wet, or a small gale of wind will blow it out suddenly; so though a man be never so lusty and strong; yet a little grief or sickness may be to him, as the wind is to the candle, or rather as the hammer is to the potter's pot, breaking these earthly vessels of ours in pieces. Go to then, thou which sayest to morrow will be time enough to repent, I am yet in the flower & prime of my youth, youth must sow the wild oats, etc. take heed that thou be'st not taken a-away like Ishbosheth in thy dead sleep, 2. Sam. 4. 7. or topped off suddenly like an ear of corn, job 24. 24. like the churl in the Gospel, Luk. 12. 6. or Herod, Act. 12. 13. or Ananias and Saphyra, Act. 5. 5. The men of Sodom dreamt not of a storm of fire in the morning, nor the men of the old world for a flood of water; but Lot was no sooner upon mount Zoar, nor Noah within his Ark, but that the Lord reigned fire from heaven upon the one, and opened the windows of heaven, and destroyed the other with waters, Genes. 7. 20. Gen. 19 23. And therefore thou which sayest, I will stay a while longer, and I will repent in my man-age or dotage; take heed that thou be'st not upon thy sick bed, in thy winding sheet before that time comes.  
Secondly, we must turn from our sins without delay, because all our service is only due to God: Remember thy Creator in the days of thy youth, saith Solomon, Eccl. 12. 1. the wiseman would have us remember God betimes; and why? because he is our Creator: it is he which made us, and therefore we are his by right of creation, and own all our service to him alone. And, Eccl. 31. There is an appointed time for all things under the Sun, a time to plant, a time to build, etc. but he saith not, there is a time to curse, and a time to ban, a time to whore, and a time to steal; because that God hath allotted out no time to sin.  
Thirdly, deferring is dangerous; because repentance is God's gift, and not in our own power; yea, and the longer we defer, the harder will it be to repent: the longer we suffer our houses to run into dilapidations, the greater will our trouble and charges be to repair them:  Si non vic hody, cras minus aptus eris. 
I remember what I read concerning our saviours raising up of Lazarus out of the grave. S. john saith, that he groaned in the spirit, and was troubled in himself, joh. 11. 33. and what was the reason that our Saviour groaned more now then at other times; a great divine gives 
August.  this reason, because Lazarus had been dead four days: and so I say, when men are not only dead in sin, but have been dead many days, and have lain rotting and soaking in their sins, and that not four days, but four years, nay forty years, insomuch that their bones are filled with the sins of their youth, job. 20. 10. is it not a great miracle if these should be quickened & raised up again? Oh take we heed that sin plead not custom, that we suffer not our wounds to putrefy; I mean, let not our sins grow incurable through our negligence. Use. 1 But to day while it is called to day, let us seek the Lord, Heb. 3. 13. while we have time, Gal. 4. 13. while we have light, joh. 12. 35. whlie we have day before us, let us turn unto God. And as we read of Abraham, that he went to sacrifice his son Isaac early in the morning, Gen. 22. 3. so I say of our sins, that we love as dearly as ever Abraham loved his son Isaac, or David his Absolom, away with them, crucify them, sacrifice them; yea and go about to offer up thy sacrifice betimes: offer up yourselves a living sacrifice, Rom. 12. 1. In the morning sow thy seed, and in the evening withdraw not thine hand, Pro. 27. 6.  
Use. 2 Secondly, this doctrine reproves those which defer their repentance, to their middle age, old age, dotage, death bed, & then when their breath sits upon the tips of their tongues, ready to flit and fly away (as if they had repentance in a string) than they will repent for all; and in the interim, the Lord taketh them away suddenly, before their prefixed time is come, and their souls lie frying in hell before they were aware. Behold, saith the Apostle, now is the acceptable time, now is the day of salvation, now is the time while the gates of mercy stand wide open: and therefore now, even now let us be wise, and fill our lamps full of oil, lest that hereafter we knock with the five foolish virgins, and cry, Lord, Lord, and it prove too late, Matth. 22. 1.  
Doctr. 5 The next collection which I gathered was this, That the consideration of God's judgements hanging over us, aught to move us to repentance. For the proof of it, see 1. King. 21. 27. Luk. 15. 16. jer. 18. 8. 2. Chron. 7. 14. I will use none other reason to confirm it but this, because that repentance is the best course to turn away God's judgements from us; witness the example of the Ninivites, jon. 3. 9 The Prophet of the Lord preached destruction against them, After forty days, and Nineveh shall be destroyed, etc. Well, and what course took the citizens for their own safeguard: Cry we mightily unto God (said the King to his subjects) turn we from our evil ways: who can tell whether the Lord will turn away from his fierce wrath, that we perish not. And then it follows in the next verse, that God repent him of the evil, etc. And no less remarkable is that notable example of the good King josiah, 2. Chro. 34. 27. Because thine heart did melt, and thou didst humble thyself before me, and didst weep, etc. thou shalt not see all the evil, that I will bring upon this place, and upon his inhabitants. I will not trouble you, nor myself, with other proofs for the ratifying of this Doctrine.  
Use. 1 First, let it serve to condemn such as add sin to sin, yea and even then when the rod of God is upon their backs, while the Lord smites and afflicts them, even then when they break out into all manner of ungodliness, cursing, banning, murmuring, and by this means kindle the flame, and add fuel to the fire. I know not whereto to compare them better, then to a man that should see his house on fire▪ and should throw on buckets full of oil to quench it; or should cast on faggots of ●eare wood, faggot after faggot, and so on stead of quenching kindle the fire: & thus do many, they think to quench the fire with oil: sin is very fuel for God's wrath, and when the wrath of God is kindled against them, the more God punishes, the more violently do they lash out into sin, swear worse, rail and murmur worse than they did before: and what is this but to quench fire with oil? and the course were better to quench the fire with tears of remorse and repentance.  
Use. 2 Secondly, this lesson is needful for us in these times, which may hourly expect some fearful judgement upon us: yea I fear, I fear, that the judge stands at the door, jam. 5. 9 and is now ready to come upon us with a bosom of desolation in his hand, to purge these augean stables of our tippling houses, dice-houses, filthy houses: and if any man shall laugh in his sleeve, and bless himself, Deut. 29. 19 and say, Tush, Go● will do neither good, nor evil; I answer again, that the whole head is sick, and the whole heart heavy, Isa. 1. 5. our contempt of God's word more than paganish, all the damnable sins of Sodom and Samaria swarm amongst us; our idleness, wantonness, and millions of other sins cry and roar to God for vengeance against us: and have we not cause to fear, lest God hath a controversy with the inhabitants of the Land; Hos. 4. 1. O brethren, that I could draw waters out of the hard rocks, some tears of repentance from the eyes of drunkards, whore-hunters, to quench the fire of God's displeasure kindled against us. In the fear of God let us humble ourselves before God; let our hearts melt, our eyes spout out tears as a conduit spouts out water, let us fast and pray, and call and cry to God, before the decree come forth, and we be made like Sodom and Zeboim, like Gath of the Philistims, or like jerusalem, or other famous cities and kingdoms, whose sins hath laid them level with the earth. And this of the first circumstance, of the time.  
The second follows of the persons, 
●. Circumstance of the persons.  King's first, secondly judges: that is, those rulers that exercise authority under Kings and Princes. And here I might stand upon many particulars.  
Doctr. 6 First, that God plauges not, but before he plagues, he gives warning; so he doth in this place to the Kings & judges: so he did give warning to the men of the old world, before the flood came: thus he foretold of the Babylonian captivity, of the destruction of jerusalem, etc. though his bow be ever bend, yet he never shoots one shaft but he gives warning, by his word, his ministers, by signs and prodiges, etc.  
Doctr. 7 Secondly, where he names judges as well as Kings, inferior Magistrates as well as superiors, that here again we may observe, that judges must labour to get wisdom as well as Kings and Princes: my meaning is, that those that are in inferior places must labour for wisdom as well as those that are in superior places: how can Kings rule well, when their Magistrates be evil, how can Magistrates reform the people, when the people are incorrigible, etc.  
Doctr. 8 But I must make haste: note again, that though the common people had sinned as well as the Kings and judges, yet the Spirit of God names only these two, Kings and Rulers, because they are for the most part led by the mighty:  
Regis ad exemplum totus componitur orbis. If Herod despise Christ, his men of war will despise him also, Luk. 23. 11. If the king honour Mordecay, Haman his mortal enemy will honour him, Hest. 6. 10. If the Scribes and Pharisees cry out against Christ, let him be crucified, the common people will say the same tune, let him be crucified, Luk. 23. 23. If jeroboam be an idolater, so will all the 10. Tribes, 1. King. 12. 28. If Constantine be a Christian, he makes a Christian world. And thus the examples of great men like floods and inundations, do carry the common people headlong.  
Use. And let this that hath been spoken, serve for an item to all such as are any ways eminent, that they do not for their lives give an evil example, lest they sin like jeroboam that sinned, and made Israel sin: an evil example in great men, is like an eclipse of the sun: much observed, and usually the forerunner of some dearth or famine to follow: when great men sin, many eyes are upon them, and usually judgement is not far off, where the rulers are nought.  
And now, brethren, when I consider how men live by pattern, and not by precept, and how ready men are to give an ill example; when I think of our late and general loss, and of the hand of the Almighty upon us, in taking from us a worthy lamp, I speak of Sir Edward Lewkner, that not long since was Lord of this town, and to the comfort of my soul and joy of many Christians, frequented these assemblies, and shined like a light amongst us all, Oh when I think of this, then do I wish that my head were full of waters, and mine eyes a fountain of tears, that I might bewail his death day and night; Oh than my soul is full of heaviness, my bowels swell, and mine heart is even turned within me, because he that was wont to go out and in before us by a good example, is taken away from us, and makes his dwelling in the dark. Beloved in our Saviour Christ jesus, spare me a little, while I shall propose (I was about to say a matchless) I dare say a worthy example before you for your imitation. Neither let any in this assembly pass any rash and unadvised censure against me, for honouring a righteous man in his death, whose memorial, saith God, shall be blessed, Pro. 10. 7. For mine own part, I cannot think it needless in these times, when men live by example, and not by rule, to propose a godly example before you for your imitation. For want of time, I will bond my speech within the compass of these three particulars.  
First, to speak of his wisdom; that he was a wise man.  
Secondly, of his learning; that he was a learned man.  
Thirdly of his obedience; how careful he was to add practice to his knowledge.  
And all that I shall speak, the Lord of heaven knows is truth, yea yourselves can avouch it to be true. Indeed he lives lewdly in these days, that cannot have one parasite or other, to make a funeral Sermon in his praise and commendation: but for myself, if I speak false, when I come down from my pulpit, accuse me before this Congregation; and if I speak but true, then give glory to God, and testify with me.  
And first, I say, that he was truly wise 
A wise man.  to discern of things that differ, to prevent danger, & to provide against time to come. First, to discern and judge of things: counting all things in this world, riches, pleasures, beauty, as loss and dung, for the excellent knowledge sake of Christ, Phil. 3. 8. Secondly, as wise to prevent danger, rather willing to lose any thing, than his own soul. Thirdly, as wise to provide and lay up treasures in heaven, Luk. 12. 33. yea, his conversation was in heaven, Phil. 3. 20. his affections mounting and aspiring upward. And whereas others of his rank are wont to make this world their Paradise, one making a god of his belly, another a goddess of his Herodias; one hunting after honour, another after wealth; one consuming all his precious time upon dogs, another at the dice; one in an humour of clothes, a second in an humour of building; & all drowned and drunken with the love of vain pleasures, etc. neglecting the good of their souls: you all know, that his delight was, like Ieremies, in the word of God, and that was the joy and rejoicing of his heart, jer. 15. 16. His delight was like David's, in the house of God, and rejoiced when they said, Come, let us go to the house of the Lord, Psalm. 122. 1. His joy was like Paul's, in the free preaching of the Gospel, Phil. 1. 18. His delight was in the company of the Saints, and those which are excellent, Psalm. 16. 3. And as for that mad mirth, spoken of, Eccl. 2. 2. and the rejoicing of the ungodly, spoken of, job. 20. 5. might he not have taken up Salomons words, I said of laughter, thou art mad: and of joy, what is it that thou dost? Eccl. 2. 2.  
Secondly, was he not also learned, yea 
2 Learned.  take the word in what sense you please, in regard of human or divine learning? If I should report how well skilled he was in the tongues, in arts and sciences, how cunning he was in the Scriptures, how powerful he was in disputation, how strongly he would refel a falsehood, how quick he was of invention, how ready to perceive, etc. I should speak no more than every man knows already, that were any whit of his acquaintance. The truth is, that for strength of wit, and natural parts, as junius said of that famous Vrsinus, I see not what was wanting in him, that may be found in a man. Well, me thinks I may say of him with a little alteration of the words, as one writes of that blessed and worthy King, Edward the sixth, Aderant enim illi gratia, linguas enim multas callebat: Anglicam natalem, Latinam non expers (ut audio,) Grecae, etc. non illi dialectica deerat, non naturalis Philosophiae principia, etc. & 
Cardanus.  as an other holy divine wrote of the same Prince, the same may also be said of him; There wanted in him no promptness of wit, gravity of sentence, ripeness of judgement: and over and beside these notable excellencies, and other great virtues in him, add moreover skill and knowledge of tongues, and other sciences, whereunto he seemed rather borne 
Fox pag. 1547.  then brought up.  
But had I Moses learning, Act. 7. 22. were I as eloquent and mighty in Scriptures as Apollo's, Act. 18. as full of knowledge as a full vessel is full of liquor, or the sea full of water; yet all were nothing 
Thirdly, 〈◊〉 obedience.  without obedience. Speak we therefore in the next place, of his practic and operative learning; of his sanctification and righteousness: for as all sin is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ungodliness, or unrighteousness, Rom. 1. 18. so all the obedience that God requires of us, consists in the practice of these two things, 1. Holiness: 2. Righteousness. And whosoever can find in himself a concurrence of both these, a care to serve the Lord in holiness, and to deal justly with men, is truly regenerate, Luk. 1. 73. Tit. 2. 12.  
Begin we then with sanctification, 
His holiness.  which generally discovers itself by a godly life, 1. Pet. 1. 15. 16. Leu. 19 2, 3. and more particularly by these fruits of sanctification: 1. zeal for God's glory: 2. frequency in prayer: 3. a care to draw others to God: 4. a care to honour God's name: 5. care in the choice of godly servants: 6. almsdeeds: 7. progress in grace: to name no more, all these are fruits, & effects, and companions of holiness. See, Psal. 66. 9 & 119. 139. Act. 10. 1, 2. etc. Hos. 6. 1. joh. 4. 28. Deut. 5. 11. and by all and every one of these it plainly appears, that this godly Gentleman was truly sanctified.  
For first, with the Prophet Elijah, he 
His zeal.  was very zealous for the Lord of hosts, 1. King. 19 10. and like David, accounted the wrongs done to God, as done to himself, and hated the enemies of God, as his own enemies, Psal. 139. 21. and as David speaks, Psal. 119. 48. I will speak of thy testimonies before Kings, and will not be ashamed: so let this be published to his eternal praise, that he was not ashamed of the Gospel of Christ, Rom. 1. 16. but wheresoever he came, and amongst whomsoever, such was his zeal for God (that he could not like many temporizers, and time-servers, and formal professors, that walk in a middle temper, and are neither hot nor cold) sit still and hear men plead for carnal liberty, and say nothing; or hear the name of God blasphemed, or preaching aviled, or profession or professors of the Gospel spoken against, and never unfold his lips, for God or his brethren: like many neuters, and night-professors, joh. 3. 2. But as he was learned, & knew how to speak, so also he was zealous, and resolute, and would not spare to speak for Christ and for his Gospel. 
2 In prayer often.   
Secondly, how holy was he in his morning and evening sacrifice, in his more private, and public devotions, twice a day reading the word, and praying in his family: except some minister of the Gospel (whom like another Obadiah he fed at his own table) were present to perform that duty: neither did he read his prayers upon a book, or tied himself to stinted forms (which I condemn not in those which have not the hard gift of prayer, being like some man newly recovered of some sickness, that cannot go except they be supported by another man's hand) but he prayed freely according to the motion of God's spirit: and how skilfully, and zealously, there are many of his religious family to bear witness. I remember what I read of job, job, 1. 5. when his sons were banqueting in their houses, job sent, and sanctified them, and offered up burnt offerings for them: and the text adds moreover, that he did it daily and constantly, Thus did job every day. The like may be said of this worthy servant of God, that he offered up his sacrifice of praise and prayer to God, every day a morning and evening sacrifice; and that so daily and constantly, that his greatest and weightiest employments were none occasion to him of intermission: insomuch that a little before his dissolution, being high shreise of this County, and taken up with many and great employments, yet was he so careful and assiduous, even in the busiest time of the Assizes to begin and end the day with invocation, that he would not enter upon any business in the morning, nor give sleep to his eyes in the evening, before he had called his company together to join with him in prayer. Neither was he careful alone to pray in his family more publicly, Oratio secretum postulat, nay his reins taught him in the night season, (and as I am informed by those from whom he could not altogether hide it) he set large times apart also for private prayer. Some indeed there are that never invoke God's name, except before witnesses. First, they get them upon the stage, and cause a trumpet to be blown, and when they have spectators enough, than they begin their devotions. But David prayed in secret, 2. Sam. 12. 16. so did Peter, Act. 10. 9 so did jacob, Gen. 32. 24. so did Christ jesus, avulsus est ab eijs quasi ad iactum lapidis, etc. He went a stones cast from his disciples, and kneeled down, and prayed, Luk. 22. 41. Private prayer is an infallible symptom of sanctification.  
And now, brethren, I would I could speak something to move you in these un-praying times: I have called upon you from Sabbath to Sabbath, and Sermon after Sermon have I proved both the necessity, power, and efficacy of prayer, and for aught I hear all is as water spilled upon the ground, 2. Sam. 14. 14. I beseech you all by the mercies of God, that this Gentleman's practice in this kind, may never out of your remembrance: think of his care to sanctify his family, in offering up his morning and evening sacrifice, think of his secret and private conference with God, what secret intercourse there was twixt God and his soul: I beseech you again, I was about to charge you in the name of my God, to keep this example in remembrance, and that the thought of it may be as a spur to provoke you on to prayer: and if this example move you not, hearken then to jeremies' prayer, power out thy wrath upon the heathen, and upon those families that call not upon thy name, jer. 10. 25.  
Thirdly, how careful was he to draw 
Desirous to draw others to God.  on others to God? I shall I confess tell you strange things, and yet no more than truth, that whereas other gentlemen of his sort, are wont to make merchandise of men's souls; my meaning is to present idle & unworthy shepherds to their benefices for their own advantage, and so fill the Church of God full of blind guides, fit to be overseen themselves, then to oversee others; yet this gentleman, shall I say that he was a free Patron; nay, which is more strange was he not ready to purchase Church-livings with his own silver, and bestow them gratis, as we say, upon such Pastors as would be careful of the flock committed to their charge: and for mine own particular I must needs acknowledge it with thankfulness, that he freely and frankly made me the unworthy pastor of this congregation, at his great cost and expenses. Again, whereas others of his rank, are wont to purloin and rob the Church, and seem to compound with the devil, Damihi divitias caeteri tolle tibi: give me the profits of the Church, and take thou the souls of the people, and so place some unworthy of their cures, while they make themselves merry with the Lords portion, and spend it upon dogs, hawks, and twenty to one of worse matters; and then colour over all their the every by calling of their benefices by the name of donatives: this gentleman (whom I cannot easily parallel) whatsoever he might do by human law, yet would he not make ship wrack of a good conscience for a little lucre: but like Abraham to Melchizedecke, he paid tithes of all, Gen. 13. 20. But alas, our friend Lazarus is dead, his habitation is in the hill of Zion in the city of the living God: and behind him there remain, a number of Church-pyrats, that would not only rob the parson, vicar, Church, chapel, God, but would venture a voyage to hell for a little lucre.  
Fourthly, his sanctification appeared further, by the care he had to hollow and honour God's name: and this am I able to testify for him, that since first I knew him, never did I hear one oath or 
No swearer.  other great or small fall from him, which speaks not a little to his commendation in these times, when our whole land is too full of blasphemy, and those deadly words spoken of, Eccles. 23. 11. are as common as stones in our streets: the time was when there were few swearers except men-swearers, but now our women are not ashamed to rap out oath after oath, to the dishonour of God and his Son Christ: and as for too many of our gentry, (woe is me that I am borne to be a contentious man) come but within their thresholds to hear the master swear, and servants swear (I quake and tremble to name their oaths, by the precious wounds of God, by God's heart, by Christ's blood, etc.) a man would think himself entered into the very suburbs of hell; yea and with your favour, many also that make scruple of greater, make little scruple of lesser oaths, by their faith, troth, etc. and such a family as Sir Edward Lewkners (pardon me though I speak bluntly) whether I have so often resorted, and never hard one oath throughout the whole family, is hardly to be found in a country. Alas, my brethren, how can we choose but expect judgement, when this fearful sin so reigneth, and rageth amongst us? I turned, saith the Prophet, and looked, and behold, a flying book, the length of it 20. and the breadth of it 10. cubits: and then it follows, Lo, this is the curse that goeth over the whole earth, and every one that steals, and swears, shall be cut off as well on this side as on that, Zach. 5. 1. 2. 3. and Zophon. 1. 4. I will, saith God, stretch out mine hand upon judah, etc. and I will cut off them that worship the host of heaven, and swear by the Lord and Malcham; and them that are turned back from the Lord.  
Fiftly, how cautelous was he in the choice of his household servants, a notable testimony of a man truly sanctified: there shall not dwell a wicked person in mine house, Psal. 106. All his care was to have servants fearing God under his roof, ruffians, swaggerers, tosspots, profane Esau's, blasphemous Rabsaches were hateful to him; and which is very memorable during the time of his shreivaldry, and having (if I mistake not the number) near upon sixty wearing his livery, yet could I never hear of any outrageous or inordinate swearers or drunkards amongst the number. Neither can I a little muse at many gentlemen, yea and of some that would make a show of the best things, that yet entertain roisters, and riotous persons within their doors; and when we preach against it, reply for themselves, that good servants are not to be found in an whole country. To which I answer again, that though godly servants are as thin sown as godly masters, yet some there are to be found, else God forbidden. And secondly, let no man take offence against me for speaking truth; for mine own part I am of this opinion, that it were better for gentlemen to do any office themselves, then to entertain one lewd servant into their houses: for one godless wretch in an house, is like jonah in the ship, and brings vengeance upon all the rest.  
Sixtly, his holiness appeared further, by his almsdeeds: so the spirit saith of 
His alms.  Cornelius, that he was a devout man, and how doth he prove it? He gave much alms, and prayed much, Acts. 10. vers. 2. The like may I say of our kind Lord and friend deceased; he was a devout man: and thus I prove it; he prayed much, and beside he was full of mercy. Yourselves can bear me record, how many of your poor people he clothed with the sleeces of his sheep, and what his custom was, (viz.) for every 
Last year being 32. years old, he clothed 32. poor people.  year of his life, to  one of your poor and naked ones. Some may happily wonder at so great expense from one man, and it may be some have said to him as judas did; Ad quid perditio haec? what needs all this this waste? is it not enough to  the poor of your own town? The money spent in appareling so many poor, would buy a great deal of soft raiment for your own family: Charity must begin at home: In time this course will suck your coffers too much. Though I accuse none, no nor suspect any, yet is it probable enough, that some might open their mouths to this effect. Christ never did good work but some or other were offended. Yea, but may some say, the hungry must be fed as well as the naked clothed: our Saviour saith, not only, He that hath two coats, let him give to 
Luk. 3. 11.  him that hath none: but he adds moreover, and he that hath meat, let him do likewise: did he therefore feed the hungry? Yes verily, and gave a portion to seven, and also to eight, Eccles. 11. 1. witness the great company of Orphans, widows, and fatherless children that weekly and daily sought and found relief at his gates: and which is worthy remembrance in these days, when some like Absolom build Pyramids to keep their names from oblivion, 2. Sam. 18. 18. and others like Nabuchadnezzar, mount up their turrets of Babel, Dan. 4. 33. for vain ostentation, till they have utterly disabled themselves, for all works of charity; This gentleman (at the naming of whom mine heart bleeds afresh within me) his buildings were for better uses: and it is well known to you which hear me this day, that he reared up one building near his own house, furnished it with a large table to the only use and relief of the poor, that thrice a week resorted thither, and were liberally provided for, to his great expenses. Insomuch that he might have pleaded for himself as job did; If I have restrained the poor of his desire, or have caused the eyes of the widow to fail; if I have eaten my morsels alone, and the fatherless hath not eaten thereof; if I have seen any perish for want of clothing; if I have lift up mine hand against the fatherless, then let mine arm fall from my shoulder, yea let it be broken from the bone. job. 31. 16.  
seven and lastly, his holiness appeared by his continual progress in grace. For so saith God, They which wait upon the Lord shall renew their strength, they shall lift up their wings as the eagles, they shall run and not be weary, they shall walk and not faint, Isa. 40. ver. 31. And whereas the ungodly may fitly be compared to the children of Ephraim, that bent their bows, and made a show as though they would fight, but turned back in the day of battle, Psal. 78. 9 or rather to men in a consumption, that consume away by little and little, until they are buried in the earth: though hypocrites decline and grow worse and worse, yet now I speak of one, of whom I may say, as it was said of the Church of Thyatira, that his works were more at the last, then at the first, Reu. 2. 19 or as it was said of Ruth, the same also may be said of him, that he showed more good at the latter end, then at the beginning, Ruth. 3. 19 more heavenly minded, more zealous for God's honour, more careful to draw others to God, more often in prayer, more cautelous in the choice of his household-servants, fuller of good works and almsdeeds, and every way more fruitful (though never barren) at the last then at the first: all his household-servants perceived as much: and for mine own part, I never resorted to the house, but me thoughts I saw a sensible growth in goodness. And now, beloved, since a godly life in general, and the particulars named, of zeal, frequency in prayer, etc. be infallible notes of sanctification, though I say nothing of his humility, being as humble as the child newly weaned, Psal. 131. 2. of his care to hollow and sanctify the Lords Sabbaths, both he and his household: of his care to teach and instruct his family; yet have I spoken sufficient for the probation of his holiness.  
I might now speak as largely of his 
2. His righteousness.  righteousness, but that time commands me to take my work out of the loom. Yet thus much I will be bold to speak, and promise before this audience, in the words of Samuel to the people, 1. Sam. 12. 3. Whose ox hath he taken? or whose ass hath he taken? to whom hath he done wrong? or whom hath he hurt? or at whose hands hath he taken a bribe? and if he hath it shall be restored. But I cannot stand to speak of these things, neither of his godly death, wherein also I might be copious. But dead he is, his body I mean is dead; as for his spirit, that lives in the city of the living God, amongst millions and myrriads of heavenly Angels, in the company and Church of those first begotten, which are gathered into an heavenly, with the judge of all flesh, in the new jerusalem, whose gates are pearl, whose streets gold, whose walls are precious stones, where quires of angels, the Cherubims and the holy Seraphims, sing Halaluiah, Hosanna, to God on high; and there he shines and shall shine, like the brightness of the firmament, and glister like the stars for ever and ever: while we remain upon the troublous sea of this world to lament his loss; yea, who can sufficiently lament it?  
How can his godly Lady lament enough, for the loss of so kind and loving an husband, that loved and tendered her as his own soul.  
How can his young children lament enough, when they shall come to years of discretion, and find themselves bereaved of so careful and loving a father.  
How can his servants lament enough for the loss of so religious a Master, that was wont to go out and in before them by a godly example, and was so diligent to teach and instruct them in the way of godliness.  
How can the learned and lovers of learning lament enough, since he is gone, that like that famous king of Sicilia, being asked whether he had rather 
Robert, King of Sicil.  forsake the company of certain learned men about him, or his Kingdom; answered, his kingdom, rather than his learning, or learned tutors: since he is gone that preferred learning before his great possessions.  
How can the despised Ministers of the word lament enough, now that they are counted the scum of the world, and refuse of the people, and he is fallen that accounted of them, as the Ambassadors of God, and the dispensers of the mysteries of Christ jesus.  
How can the professors of the Gospel mourn enough, since he is taken away that loved the very name of a disciple.  
And all the poor and needy in the town round about, that are hungry, harbourless, and want clothing, how can they lament enough, since he is dead that was wont to give them meat in due season; and whilst he lived, delivered the poor that cried, and the fatherless, and him that had none to help him; that was an eye to the blind, a foot to the lame, and a father to the poor, job 29. 14, 15.  
And for my part would I could weep showers of tears with Augustin, or floods of tears with Ambrose, yea day and night with jeremy, since I have lost, what is hardly found, a true, a faithful friend. Since he is gone, whose equal (consider his young years, his great estate, his gifts both of grace and nature) will hardly be paralleled. Something I have spoken in his just praise, but alas, I have but touched the honey, like jonathan, with the tip of my rod, 1. Sam. 14. 43. and leapt with gideon's soldiers; my meaning is, that I have not spoken according to half his worth. I know indeed that love is mighty as wine, and strong as death, and affection may carry me too far; happily I may commend him too much, that it may be I loved too much; but God knows, that I ever hated a parasite from my childhood; and the Lord the seer and searcher of all hearts knows it, that I have not spoken one word with an intent to flatter any person living, by commending him that is dead. And yet notwithstanding, since the examples both of the living and dead, do far more move then precepts, I hope it will not be altogether unprofitable to propose a godly example before you, though for his good works, (I must needs say what I think) and say as the Queen of the South said of the glory and wisdom of Solomon, that the one half hath not been told you. We that live so much by pattern, would God we would set this pattern before our eyes, and learn by his example to labour after heavenly wisdom, and true learning, and stir up ourselves to serve God in holiness and righteousness before him all our days; yea, and to enter upon this gracious course most speedily. It is not long since this gentleman being but young, about 32. years of age, it is not long since that he was alive, and in liking as we are, not long since that he sat where we sit, and heard where we hear, and prayed where we pray, and had we not need then to look about us? If Abel die, must not Cain much more: If Isaac die, must not Ishmael much more: If Simon Peter die, must not Simon Magus much more? if holy, religious, righteous Sir Edward Lewknor die before he see 33. years, why should we dream of any long continuance? If