DIVERS Select SERMONS Upon several TEXTS of holy SCRIPTURE,  
Preached by that Reverend and faithful Servant of JESUS CHRIST, D. James Sibald; Doctor of DIVINITY, Late Preacher of the Gospel, at ABERDENE, Thereafter At DUBLIN, in IRELAND▪ Published after his Death.  Remember how thou hast received & heard, and hold fast, and repent. REVEL. 3. 3. 
Printed at ABERDENE, by james Brown, 1618.   

TO The Right Honourable JOHN JAFFRAY PROVEST.  
ROBERT FORBES, GILBERT GREY, ALEX. ROBERTSONE, ALEXANDER ALEXANDER Bailies: And the remnant of the Honourable Council of the City of ABERDENE, Grace, mercy and peace, etc.  
RIght Honourable; This posthumus WORK coming forth to Public view, IT was thought fit, not without reason, to have your H. Names [so eminent Favourers of learning & piety] prefixed unto it, For, by the defence it may expect at your hands as an Orphan; The Author of it did labour in your City a considerable time in the Lords Work, and probably would have ended his Labours, where he began them, if GOD in his holy providence, (whereunto he learned to submit himself,) had not disposed otherwise of him. As he studied to approve himself unto GOD, a Workman that needed not to be ashamed rightly dividing the Word of Truth, and to have his Conversation such as became a Minister of the gospel of Christ, & through his rich blessing upon his travels, was instrumental for strengthening to welldoing, for lifting up of weak hands, for comforting of Mourners, for winning to, & settling in the Truth, so (with the same mind in the rest of his beloved Charge) your love and respects towards him, & your longings after him, when he was withdrawn from you, were very great. Upon these accounts, next to the glory of GOD, and the well of his Church in general, These following Sermons preached upon several occasions in your hearing are published, and to be an encouragement to your H. to go on and persevere in the ways of holiness and righteousness, whereunto while he was with you, he did from time to time most earnestly exhort you, that as ye were his hope here, ye may be his Joy and Crown of rejoicing, in the presence of our Lord Jesus Christ at his coming; Which is the earnest prayer of  
Your H. humble servant I. S.   

Christian Reader,  
SOme of the Travels of one, who is now resting from his labours:, are here presented unto thee▪ It is more than probable, if before the publication of them they had been revised by himself, for thy further satisfaction, they had come forth both more polisthed and enlarged. Notwithstanding, it is hoped that the Voice of the Dead yet speaking in them, upon thy diligent perusal of them, through the Lord's Mercy, may prove helpful, to further thee in thy way to eternal life.  
The Author was first called from the profession of Philosophy in COLLEDGE-MARISCHALL in Aberdene to a pastoral Charge of souls in the same City, where, to his great joy, he saw the seal of his Ministry, and the LORDS Work prospering in his hand. Afterwards when the troubles of this Nation both in Church and State, were come to a great height, (the sad effects whereof, he oftentimes foretold and bemoaned) upon the not concurring of his judgement, in the manner of Church-Goverment with them who were other ways minded; He was called to afflictions and sufferings, and which he, looked upon as the heaviest of all; to leave them who were so dear unto him, and to whom so oft, with 〈◊〉 mutual joy he had holden forth the word of life.  
His last Service in the ministry of the Gospel was in the city of Dublin in Ireland, which at that time was again and again in great danger of the bloody sword of their unnatural Countrymen, of the popish party, their raging exceedingly & shedding much innocent blood. Here he acquitted himself so eminently a burning and ashining light; that he was greatly beloved of all, living very much desired, and dying no less lamented, and the reality of their affections was demonstrate by evident testimonies of their respects to him, both in his life time and after his death. In this city after he had run his race of ten years' labours in the LORDS Work, he finished his course, and was called to receive that eternal Crown, which was prepared for him, and for all who love the appearing of our LORD jesus Christ in Glory at his second coming.  
I have only this to add further in a word, that his recepts from the Father of lights were not small, for his great abilities in the Oriental languages and all kind of liberal sciences humane & divine, expressing themselves with the tongue of the learned, & daily growing to greater perfection, were accompanied with the power of Godliness, earnest desires for the peace of the Church, unanimity with his worthy fellow labourers, gravity, humility, charity and all other christian graces. So being confident that his Memory shall he blessed and his labours profitable; I shall add only that of the Poet speaking of another.  
Vivet extento Proculeius aevo,  
Notus in fratres animi paterni:  
Illum aget penna metuente solv●  
Fama superstes  Horat. Lib. 2. Carm. od. 2. 
I▪ S.   

THE FIRST, SERMON.  PSAL. CXLV. vers. 1. 2. 
I will extol thee, my God, O King, and I will bless thy Name for ever and ever.  
Every day will I bless thee, and I will praise thy Name for ever and ever.  
ALthough all Scripture be given by inspiration of GOD, and be profitable for doctrine, for reproof, for correction, for instruction in righteousness: 
Excellency of the Psalms.  2. TIM. 3. 16. yet the Psalms among other parts of scripture, have been ever thought to have a special excellency, S. chrysostom in the 5. Tom. of his works, & 6. Hom. of Repentance; sayeth, That this was the common sense of Christians in his time: albeit sayeth he, Moses was the great Lawgiver & saw God face to face, yet sayeth he, his books are scarce read once a year. The gospel wherein Christ's miracles are registrat, wherein we see death destroyed, & life restored, and God as it were conversing with men, is read sayeth he, but once or twice a week. The Epistles of S. Paul, who was the Orator of Christ, who was taken up to the third heaven, who saw things which is not lawful to utter, are read sayeth he, but twice a week. But sayeth he, in the mean time DAVID is read day and night. All carry him about at all times, as a precious and sweet smelling ointment. If we abide in the Church all night, David is the first, and the middle, and the last with whom we end. If we sing hymns to God in the morning, DAVID is the first, and the middle, and the last. If we have pomp at the Funerals of the dead, DAVID is the first, the middle, and the last. Even they that have not letters, have him as it were engraven in the heart. Neither is this only in Churches and towns, but in all places & in all times. 2. Sam. 23. 1. The sweet singer of Israel, conveeneth as as it were the servants of God into their sacred stations, exciteth, inflameth, & so adorneth them, that he changeth as it were men into Angels, and earth into heaven. He accommodateth himself to all sorts and all estates of men, to the young, to the old, to them that are in joy, to them that are in sorrow, to the righteous, and to the sinner; That he is as it were a divine Harp, joining as it were, the souls of men together, to sing the songs of God, in a most sweet and melodious harmony. Such is the excellency of this part of scripture which we call the Psalms.  
Again amongst the Psalms, 
2. Excellency of this Psalm.  I may justly say, That this whereof I have read a part, hath a special stamp and degree of worth. If you look to the matter, IT is no less than God his infinite and divine perfections which are declared and praised here throughout the whole Psalm. If you look to the manner of framing this song; IT is most divine, all is set down here so sweetly, so gravely, so powerfully. Hence albeit God be praised in many other psalms, yet the Title of this Psalm by way of excellency is DAVID his praise, or his psalm of praise. Beside every verse beginneth with the letters of the Alphabet in order. Of which kind there are no more but seven in the whole book of the Psalms, the xxv. the xxxiv. the xxxvi. the cxi. the cxii. cxix. & this cxLv. which is the last of them.  
The matter & argument of this psalm as we said, is the praise of God, 
3. Argument of it.  & his perfections; his infinite greatness, infinite power, infinite mercy, the splendour & excellency of his kingdom, the righteousness and holiness which appears in his ways & works, and lastly his wonderful providence to all, especially to Mankind, and most singularly to his own people. In the words that I have read, he setteth down his purpose to praise God in a poetical manner, by converting his speech to God, I will extol thee, my God, O King, etc. There are two things chiefly considerable in the words. First, The Person whom he intendeth to praise, and a short description of him containing the ground of all his praise, namely, The King is God, as he hath manifested himself by his NAME. 2. The praise which he intendeth of him, which is not simple praising, but extolling and blessing, every day, continually, for ever and ever.  
Let us come first to the Person praised, and to the grounds of his praise. 
4. Summe of the words.  1. He calleth him God, which importeth. That he hath in himself infinite perfection, and so is worthy of all praise. 2. He sayeth, O King, which importeth his Authority over all creatures, even over himself who was a king and over others. For he calleth him King absolutely, meaning the King of kings, and Lord of lords: Who ruleth all, & is ruled by none, who doth whatsoever he will both in heaven, and in earth. And thus also he termeth him, to signify that he was to praise him for his Attributs and works belonging to him as King and Governor of all, especially of his own people. 3. He calleth him his God, to signify that he had interest in the great goodness of God, and that he was to speak what he sayeth here, out of the sense of his goodness towards himself. Lastly, He mentioneth his NAME in the 2. vers. Which containeth yet a further obliedgement to thankfulness and praise, as we shall see hereafter.  
IT will not be needful to speak of God, as he is God & King; for that which concerneth him this way, 
5. David's applicatien.  is set down at length in the Psalm hereafter. We shall content ourselves at this time to speak a little of this application which DAVID maketh, when he sayeth, My God, and of his NAME, which he promiseth to bless every day. First, He sayeth, My God, God as he is in himself, God infinitely perfect, and King over all, is most worthy to be extolled, blessed and praised, yet this praise will never flow from us so kindly and sweetly as it ought to do, except we find him to be our God, and to have an interest in him and communion with him as DAVID professeth here. Thou art my God, sayeth David psal. cxviii. 28. and I will praise thee: Thou art my God, I will exalt thee. It is the common doctrine of Romanists, That a man can have no assurance of this, that God is his God, & that he enjoys his love & favour but by deceivable conjectures, and they oppose both our Divines and their own men who teach the contrar. But if we had no other ground for this but conjectures; to how weak a ground (I beseech you) should that praise, joy & confidence lean; which DAVID professeth here in his own name, and in the name of all the godly. Suppone there be infinite goodness and perfection in God as there is; what sound or solid comfort can I have in God, except I know him to be mine, and that I have his favour & the light of his countenance lifted up upon me. Albeit David knew that his sin was pardoned by the voice of Nathan, yet had he not contentment, till he heard God himself speak, as it were, unto him; Restore unto me the joy of thy salvation: and uphold me with thy free spirit. Make me to bear the voice of joy and gladness: that the bones which thou hast broken, may rejoice.  
O but say they, We cannot know assuredly that God is ours, and that we have his favour, unless we assuredly know that those graces are in us which he requireth, 
6. Certainty of God's favour possible.  and this knowledge cannot be had without revelation. I mind, by God's grace, to speak at length of this, when I come to the 16. verse of the eight chapter of the Epistle to the Romans, where it is said, That the Spirit itself beareth witness with our spirit, that we are the children of God. Now shortly I ask, what are these graces required in us? The chief are by the consent of all, Faith, hope and love. As for Faith it may be known, for S. PAUL sayeth, Prove yourselves, whether ye be in the faith. 2. cor. 13. 5. S. Augustine in his 13. book of the Trinity, 1. chap. sayeth, That he who believeth, knoweth by a most firm knowledge that he doth believe, as he who believeth not, knoweth that he doth not believe. The reason is manifest, Faith, (say our Adversaries) is an Act of the understanding, and a man hath certainty of nothing more than of such acts. Beside, a true Christian is prepared to suffer any thing, rather than to quite his faith, it cannot be therefore but he is assured that he doth believe. Lastly the prime schoolmen ancient & recent grant this. Thomas in the 1. of his 2 part. 112. quaest. and 5. art. sayeth, That he who hath science or saith knoweth that he hath it. So Vasquez in his 201. dispute, and divers others. The same also he granteth of Hope, and if he would deny it the scripture is clear, where we find the saints professing and avowing their hope in God most confidently; But say they, yet, for all this we are uncertain of our Love. But consider I pray you, that S. Peter being demanded by our Saviour concerning his love to him; answereth most confidently. Thou knowest that I love thee. Thou that knowest all things, knowest that I love thee. So S. Augustine in his 8. book of the Trinity, 7. chap. sayeth, That we more certainly know the love that we carry to our brother, than our brother himself. They answer to this, That we may know indeed certainly, that there is in us a love and affection to God and our neighbour: but yet say they, we cannot know for what end, and upon what motive we love him, and consequently whether our love be such as it ought to be. But they should consider that the Apostle sayeth 1. Cor. 2. ●1. That the spirit of a man knoweth the things of a man, and that we have received the Spirit of God, that we might know the things that are freely given to us of God. Hence a most learned Romanist Vega in his 9 book of ●ustificat. 39 chap. granteth, That we may know not only our own inward actions, but also for what end and upon what motive they are exercised by us, and consequently that we love God above all things: and that we are ready to suffer the loss of all things rather than to offend him, and that we have truly sorrowed for our bypast sins.  
But to leave this, let us mark here, That it is not without great cause that DAVID intending to bless & exalt God, 
7. This gives confidence.  mentioneth particularly this his assurance, that God was his God, & that he had a particular interest in him. This, as we touched before, is a most singular benefit, from which many excellent fruits do spring. For first, hence floweth a boldness toward God, a boldness to come in his presence, and a confidence to be heard of him in our prayers. If our heart condemn us not, we have confidence towards God. 1. john 3. 21. A son that is persuaded of his father's love, is bold to come, to him, and to present his suits unto him when occasion serveth: so we being persuaded that God is our God and Father, are confident to pour out our hearts in his bosom, and to expect a gracious answer from him. I have written unto you sayeth S. john 1. 5. 13. 14. 15. that ye may know that ye have eternal life, And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. And we know that we have the petitions that we desired of him. Where first, we have the knowledge of eternal life, then, confidence to be heard, & to have our petitions granted. If we have to do with a man of whom we know not whether he loveth us or not, we can have but small hope to obtain our suits from him: but if we be assured that we have his favour, we are confident to obtain our requests according to that degree of favour which we persuade ourselves to enjoy: so if we be persuaded that God is our God and Father, we cannot doubt of obtaining from him that which is good. If ye that are evil can give good things to your children, how much more will your heavenly Father give his good Spirit and all good things to them that ask him. He that gave to us his own Son (when we did not pray to him) how much more with him will he give to us all things which we pray for?  
Secondly, This assurance that God is our God, and that we are in his favour, 
8. Alacrity in GOD'S service.  maketh us to go on cheerfully in the obedience of God. It enlargeth our heart with comfort, so that we run the way of God's Commandments. There is nothing that will make a good servant cheerful in doing his Master's will, so much as to know that himself and his service is well accepted: so nothing more fit to stir us up to alacrity in well doing, then to know that our persons and works are acceptable to God. This is a notable spur to a good life, He that hath this hope purgeth himself, that he may be holy as God is holy sayeth S. john. I have hope towards God, of the resurrection of the just and unjust, sayeth S. PAUL Acts 24. 16. And herein do I exercise myself to have always a conscience void of offence toward God, and toward men.  
Thirdly, 
9 Peace in troubles.  This assurance that God is ours, and that we have his love; breedeth to us peace that passeth understanding and joy unspeakable and glorious even amidst all our worldly troubles, S. Paul having said, Rom. 5. 1. being justified by faith we have peace with God, subjoineth, That we rejoice in the hope of the glory of God, and that we rejoice also in our tribulations. For being at one with God, the peace of God keepeth our minds, Philip. 4. 7. It guardeth and defendeth them, as a wall or garrison (so the word signifieth) It guardeth I say, not only our bodies or estates always: but also our minds, that we sink not through the weight of our afflictions, nor fall away from our steadfastness by any crosses. For he that is in this estate can reason thus; Though my wealth and preferment be taken away, though my friends have forsaken me, though want and troubles seize upon me; Yet Christ is mine, God is mine, heaven and the inheritance of the joys of it is mine. These outward troubles can do no more but batter without, and at the most pull down the earthly house of this body, but That building which is without hands in heaven, they cannot reach unto. These troubles may take away my outward joys, but that joy which is within, which is in God even my God, is beyond the power of Life or death, of height or depth, of principalities or powers, of things present or things to come, Rom. 8. 38. This comforted job in the midst of all his grievous sorrows; I know sayeth he, that my Redeemer liveth, and that with mine eyes I shall see him. This comforted the godly Hebrews chap. 10. 34. Ye took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. Hence, hope which is grounded upon this assurance, is compared to an Anchor, Heb. 6. 19 An Anchor holdeth the ship firm and stable, that it be not driven hither and thither or overwhelmed, although the sea be stormy and tempestuous; even so our hope settleth our souls in the midst of tribulations, that we be not swallowed up thereby So it is compared to an helmet 11. Thess. 5. 8. For as an helmet securing the head, putteth courage in a Soldier to fight, so hope securing us of the main point our eternal safety, giveth courage and confidence to us in all our troubles. I come now to David his last expression of that, which he intendeth to praise and bless; That is the Name of God.  
I will bless thy Name sayeth he. IT is not without great cause that he mentioneth here the NAME of God. For clearing of this, we shall show you shortly, first, what is meaned by his Name. 
10. God's name what  2. How great a ground this is to us of praise and blessing. For the first, A name properly is not the thing itself which is named, but is without it, signifying representing and manifesting it. Now God who in himself is hid, cannot be manifested to us but by his works and word whereby we attain to the knowledge of him, & that knowledge of him, or rather himself or his divine perfections as they are made known and discovered to us is called his Name. When he doth the works of Almighty power, we call him Omnipotent; When he doth the works of justice, wisdom, goodness, etc. we call him just, wise, good etc. And of all these is made up his dreadful, glorious and blessed Name which he hath amongst men. So that the Name which God hath amongst us lieth first enwrapped in his works, and from thence by the knowledge and due esteem of them is convoyed to our hearts, whence again it is published and proclaimed everiewhere. To this purpose the Lord being to declare his Name to Moses Exod. 34. 6. The LORD, The LORD GOD, merciful & gracious, long suffering, and abundant in goodness and truth. Keeping mercy for thousands, forgiving iniquity, and transgression, and sin, etc. Thus the Name of Christ jesus in whom God was reconciling the world to himself, is called Isai. 9 6. Wonderful, Counsellor, the mighty God, etc. and Jerem. 23. 6. his name is called JEHOVA, The Lord our Righteousness. Let us now come to the second point, and consider how great a ground, of comfort and praise this Name is.  
First it is so great a ground of comfort and consequently of praise, that no grace is bestowed upon us, nor promise of it made unto us, but for this Names sake. The Name of God is the original, root and spring, out of which all flow, and into which all are resolved; It is of his goodness & mercy (which is his Name) that he promiseth any thing to us, and it is of his truth and power (which also belong unto his Name) that these promises are accomplished, Hence DAVID Psal. 25. IT For thy Names sake O Lord, pardon mine iniquity for it is great.  
Secondly, As we can have no good, but for and through his Name; so in it and by it, all goodness is to be had. There is in it, 
12. All Comfort in it.  infinite sufficiency of comfort against all our distresses, wants and temptations, if we know it, believe in it, and call upon it. Are thou perplexed with thy sins? look upon the Name of God Exod. 34. This is a part of it, The Lord God merciful. He is the Lord God, and therefore able to forgive. He is Merciful, & therefore willing. But it may be thou will say, thy sins have made thee most unworthy of any favour. Look again upon his Name. He is Gracious, and abundant in goodness sayeth it. Thy sins do not so abound, but his grace & goodness superabound. If thou say, thou hast continued long in sin and often relapsed. Look to his Name, there is comfort in it against this also. He is long-suffering and slow to wrath. In a word, whatsoever be the heinousness of thy sins, whatsoever the circumstances, yet there is comfort in his Name, and a ground of the hope of pardon, for his Name beareth, That he keepeth mercy beside him, as it were in treasure; forgiving iniquity, transgression and sin. Needest thou refreshment as well as pardon? Look to his Name, as it is elsewhere descrived; He is the Father of mercies, and the God of all comfort, Who comforteth us in all our tribulations. Would thou have peace? The God of peace is his name also. Would thou have grace to heal thy corruptions? He is the God of all grace. Would thou have wisdom to direct thee? He is the Father of Lights. All this belongeth to his Name.  
In likemanner if we look to the Name of Christ, 
13 Comfort in Christ's Name.  in whom and for whose sake, all good is bestowed upon us by God, we shall find all manner of comforts. His Name is, The Prince of peace: and according to it, able to give us tranquillity in all out troubles. His Name is the mighty God, & accordingly He is able to save us to the uttermost, though there be nothing but troubles without, and terrors within. Would thou have his Image renewed in thee? He is the Everlasting Father, A Father to beget his Likeness in us, and Everlasting to preserve it in us. To give us wisdom, he is the Counsellor, and he is Wonderful, to work in us and for us, beyond all that we can ask or think, even to wonderment and admiration. And if our sins disquiet us, He is JEHOVA, our Righteousness. The righteousness that is in him, is ours, aswel ours to save us trusting in him, as his to glorify him.  
Thus we see, what matter of unspeakable comfort we have in the name of God, as he is God, & as he is the father of our Lord jesus Christ, 
14. This upholdeth us when other comforts fail.  and in him our Father. When all other comforts fail us, yet in this Name comfort is to be found. IT falleth out sometimes with the godly, that they are not sensible of that former comfort of the assurance of God's favour; They cannot be persuaded of it, neither of the truth and sincerity of the graces of God in them, they find not that delight which before they had in prayer or in other means; yet when all faileth, we find the Name of the Lord, to be a strong Tower: Proverb. 18. 10. and the Righteous flee to it and are saved. Ye know the use of a Tower is that when all other fortifications are taken and forsaken, when the walls are scaled and houses left, men flee to it, as to the last refuge: so when we are beleggered with troubles without and terrors within: when we are forced to quite all other holds & grounds of comfort, yet have we Gods Name to flee unto, as to a strong Tower. Whatsoever be our distress, we may say to him, O Lord, there is mercy & power with thee, that is thy Name. In jesus there is Righteousness, even our righteousness: that is his Name; And thou hast commanded us to call on thy Name in the time of our trouble. To this Altar I flee. I take hold on the horns of it, & if I perish, here will I perish. So ye see the Name of God, is a most sovereign ground of comfort. Whence DAVID sayeth to God Psal. 9 10. They that know thy Name, will put their trust in thee. And the Apostle Rom. 10. 13. out of the PROPHET, Whosoever shall call on the name of the Lord shall the saved. Great reason therefore have we to praise & bless it, and that for ever and ever. This much of the object of DAVID'S praise: we come now to the praise itself.  
He is not content to say simply that he will praise God, but useth sundry pregnant words to this purpose, to signify the vehemency and fervency of his desire to honour God. First he sayeth, I will extol thee or exalt thee. 
15. Exalting what.  We cannot exalt God by making him higher, for he is most high: and we are low and base. There can be no accession to his Highness, and though there could, yet cannot we contribute to it. We are said to exalt him in that sense, that we are said to magnify, glorify and sanctify him. This we do by acknowledging, proclaiming, & worshipping his Greatness, Glory & Holiness. So we exalt him when we acknowledge his infinite Highness and Excellency, when we most highly esteem of it, most highly love it, and most humbly submit ourselves unto it. Thus, I will extol thee, is as if he had said, I will most highly praise thee, reverently worship thee, magnificently proclaim and incomparably prefer thy Highness and Excellency to all others.  
Secondly he sayeth, 
16. Blessing what.  He will bless Him and his Name. BLESSING is a wishing of good to another, and the bestowing and conferring of it, when it lieth in our power. IT comprehendeth two acts: the one of the Will, the other of the Understanding. By the first, we wish or will good, by the other we confer it, and so it is a practical kind of speech. This Blessing as it proceedeth from God, is ever effectual. If he speak good to us, it is done: his word is able to do, whatsoever he willeth: As when a King hath the honours of a kingdom in his own hand, If he say to one, be thou a Duke, to another, be thou an Earl, it is so, by virtue of this his speech, these honours are conferred. But it is not so with our blessing, especially of God. His good is either inward or outward; as for his inward good, it is in himself, in infinite perfection. He laiketh nothing, nor can we contribute any thing in that kind. All that we can do in respect of this good, is to congratulate and express our joy at this, that he possesseth in himself all good. As for the outward good which belongeth to him, namely the knowledge, the love, the fear and worship of his Name, unto that we may and aught to contribute by his grace. We should not only wish that good, but so much as lieth in us should endeavour to procure it. Thus when DAVID promiseth to bless him and his Name, he meaneth that he wished all to know, to fear, to love him, and that he would to the uttermost endeavour to effectuate what he wished.  
Thirdly, 
17. Praising what.  He promiseth to praise Him. PRAISE is a proclaiming of the excellency that is in any by reason of his actions and worthy deeds. So God is often praised for his acts of mercy justice and power. The excellency that is in any by nature, is rather honoured then praised, sayeth the Philosopher: yet often men are praised for natural excellencies, as engine, beauty, strength▪ etc. And God here and often elsewhere in scripture, is praised for his Natural excellencies, Infinite greatness, goodness, power, mercy, etc.  
Lastly, DAVID promiseth thus to exalt, praise and bless God and his Name Every day, for ever and ever. He will begin it now, but is never to end it. So long as he lived he did praise him, and now being dead doth praise him on earth, by this & other songs of praise; 
18. God should be praised in all estates  and in heaven doth and shall for ever bless him. Beside this he promiseth to do it without intermission, Every day sayeth he, which signifieth, that nothing should befall, no change, no trouble that should divert him from this exercise. Whence we may learn this profitable instruction, that it is our duty in every estate, whatsomever befall us, to praise and bless God. No trouble or temptation should make the praise or blessing of him to depart from our mouth, nothing should make our courage to quail, our patience to weary, our tranquillity to cease or stay the lifting up of our hearts, to bless his holy Name. For this should be done by us every day, and at all times, Psal. 34. 1. Thou should bless him in the day of thy sickness, aswell as in the day of thy health, in the day of thy want, aswell as in the day of thy abundance, in the day of desolation, aswel as in the day of consolation, in the day of adversity, aswel as in the day of prosperity. What great matter is it, sayeth holy AUGUSTINE upon this place, that thou blesses God in thy joyful day▪ when all things flow to thee according to thy heart? What if a sorrowful and melancholious day appear? will thou not bless him then also? If thou will not, thou did not truly say▪ Every day will I bless thee. How many and how grievous evils came upon job, and that how suddenly? yet did he not intermitt the praising of God in that his most sorrowful day. When all the evil tidings had come unto him, he worshipped and said, The Lord hath given, & the Lord hath taken, blessed be the Name of the Lord. Thus ought we all to do, and the reasons are manifest.  
For first, 
19 The reasons.  If God be thy God, than thy heart is upon him, & thou places in him, thy sovereign good, which is to be found in him alone. Now no cross or trouble can bereave thee of him, unless thou thyself forsake him. job his huge wealth was taken away, and his children, for whom he keeped it, were taken away: but God who gave the one and the other, and was able to restore that and infinitely more, could not be taken from him. Thus the day of worldly sorrow cannot take our God from us, and so we have the ground and matter of our true and chief joy, and consequently have reason still to bless him. 2. Whatsomever God doth to his own, he doth it for the best. He maketh all their sorrows and troubles to work for their good, yea oftentimes promoveth their good by sickness, want, & adversity, more than it should have been advanced by health, abundance, & prosperity. LAZAR us sores & poverty were more profitable to him, than all the wealth & dainties of the Richman were to him. Both found it to be so in end, when the Richman was laid in flames of fire, & was fain to beg one drop of water, which yet he could not have, and when Lazarus was carried by the angels into the bosom of ABRAHAM. We may not judge of these outward evils by our own sense, but by the word, wisdom, goodness and power of God, which maketh them all to serve to our good. Now if it be so, we have reason in the midst of all our worldly sorrows to bless and to praise the Name of our God. Happy is he that can do so, this is a most happy & holy way, by which a man may go through all the sorrows of this life to heaven, rejoicing and exulting. The Lord grant that we may so do, & that for the merits of Christ jesus, to whom etc.   

THE SECOND SERMON.  Psal. CXLV. Vers. 3. Great is the Lord, and greatly to be praised: and his greatness is unsearchable. 
THe holy Prophet having set down his purpose of extolling and praising God in the two first verses; he now entereth into the praise intended by him, and in a most divine manner declareth and commendeth the chief of his divine perfections. IT is marked by holy Augustine, in his Preface on this Psalm, That God is both the Object and the Author of the praise that is here set down. 
God praiseth himself.  God is commended and praised here, and it is God who praiseth himself. DAVID was but the Instrument and Penman of the Spirit, by whose instinct and endytment he uttereth this praise of him. Neither should it seem strange, that God doth praise himself. It is otherways with God then with man. It is arrogancy in man to praise himself, and therefore it is said, PROVERB. 27. 2. Let another man praise thee, and not thine own mouth, a stranger and not thine own lips. But for God to praise himself, it is a singular work of mercy: For first, by praising himself, he instructeth us, how we should praise him, 2. By setting forth his own praises, he representeth to us his Excellency & the loveliness thereof, that we may be inflamed with his love, wherein our happiness consisteth. Let us now come to the words  
Great is the Lord, and greatly to be praised etc. The PROPHET beginneth his praise of God, 
2. Consideration of God's greatness the fountain of his praise.  at the consideration of his Greatness, and not without cause. We can never praise God aright, till we have some apprehension of his Greatness. But when we look upon it, and thereby are brought into admiration and astonishment, our praise, extolling and blessing of him, floweth kindly as it were, from this fountain. And thus in general; The meaning of DAVID'S words is; O my God, who art the King of kings, I said, That I would extol, and bless and praise thee, and that Every day, and for ever and ever. And good reason have I so to do; for Great art thou, even above all, and therefore, thou deserveth to be praised greatly & above all; yea Thy greatness is unsearchable, or without end, and therefore thy praises should be without end or bond.  
In the words ●ee have two things particularly to be considered; First the Perfection of God, which DAVID commendeth. 
3. Division of the words.  2. The Duty whereunto we are obliged by reason of that perfection. The Perfection of God commended here, is his Greatness, which first is simply set down; Great is the Lord, and thereafter, is more particularly descrived, namely that his Greatness is such that it is unsearchable or incomprehensible. The Duty which we owe to God, by reason of this his perfection is Praise, and that in the highest degree, under which many other duties are comprehended; Great is the Lord (sayeth he) & greatly to be praised. Before we enter into the matter, it is to be observed that the last words are diversly rendered. Our Interpreters render them, His greatness is unsearchable: and upon the margin, Of his greatness there is no search: The seventy and vulgar latin render them thus, Of his greatness there is no end. but both come to one purpose. God's greatness is truly unsearchable, as we shall hereafter hear, and the word in the the original properly signifieth so much. Hence in the 40 of Isa●ah, where it is said That his understanding is unsearchable, ye have the same word that is used here. Upon the other part, the reason why the Greatness of God is unsearchable is this, namely that it hath no end, no bounds or limits: Therefore it cannot be searched into or comprehended: and so both the expositions do well agree, both with the words and amongst themselves.  
For clearing of this point the better, and that we may make our use of it more fruitfully, we shall consider first, 
4 Points to be considered.  What is this unsearchable greatness of God, where of the PROPHET speaketh. 2. We shall show you that it is in him. 3. We shall consider more particularly what things belong to it. And 4. How truly, in respect of these thing, it is called unsearchable As for the first, It is certain the Greatness here spoken of, is not the greatness of bodily quantity. That is not in God nor is it of itself the object of praise: so out of all doubt the Greatness here spoken of is the greatness of perfection, which the PROPHET not only ascriveth to God, but also in the highest degree, while as he sayeth, That it is such a greatness that cannot be searched into, and consequently hath no end, or bounds or limits, but is boundless and infinite.  
Neither is this greatness of God infinite or boundless only in some respect, but also every way. A thing may be said to be infinite two manner of ways. 
5. infiniteness what.  First, because in respect of some thing or other it is unbounded or unlimited. This way a line, if drawn out in length without end, should be infinite, namely in respect of length: so the Merit of Christ in respect of worth & virtue is infinite, for there is not, nor can be any merit in any creature so great, but the Merit of Christ, in worth doth infinitely exceed it: and that because he is not only Man but also God to whom it belongeth. 2. A thing may be said to be Infinite, not in this or that respect, but every way, as containing in itself the whole fullness of being or perfection, that is or can be: and that in the most eminent or excellent manner. Thus God is infinite, and this infiniteness is his greatness, whereof the PROPHET sayeth here, that it is unsearchable, or that it hath no limits or bounds. Thus much shortly of the first point; I come now to the second, to show you, that this absolute Infiniteness or unbounded and unlimited greatness, is in God.  
This is clear both by the light of nature, and by scripture. First, by the light of nature, by which we know that God is the first and independent Being, 
6. It is in God.  who hath his Being from none, and giveth being unto all things. Now if it be so, (which if it were not, there should be nothing at all: for we must come to One first, and prime Beginning; which giveth being to all other things) The Being of God cannot be any ways bounded or limited. First, because there was none to bound or limit him; The creatures are bounded and limited, because they are and do depend from one, who hath set to every one his bounds; but he that is the First and prime Being, could have none to limit or determine him. 2. If the Perfection of God had any bounds or limits, than something might be added to him, and if he be capable of any addition or increase, than their most be some one prior or superior, who may add unto or augment his perfection, and consequently the first & supreme Being, should not be the first and supreme; but in some respect dependent from another, which implieth a manifest contradiction. Thus the light of nature leadeth us to the infiniteness of God. By the light of scripture this is also manifest, for beside this & many other like places, the Lord descriving himself, to his servant Moses, Exod. 3. 14. taketh the name of Being to himself, as proper and peculiar to him; Thus shalt thou say to the children of Israel, sayeth the Lord, (I AM) hath sent me unto you. by which name he signifieth, that he is alone of himself: whereas all other things of themselves are not. That he is fully, containing in himself the amplitude of all that is, or hath, or can have any being, that he is eternally and unchangably. So being that he cannot cease to be at all, or to be what he is, and in a word, that he is Being itself, the unbounded Ocean of being: from which all being fl●weth and dependeth, whence S. Paul, out of the poet sayeth, That in him we live, move, & have our being; so than the Being of God both by the light of scripture and nature is such as excludeth, not being infinitely: which therefore hath not nor can have any place in him. IT is not so with the creatures; They are of themselves nothing; and therefore of themselves, they tend to nothing, and while they are, bounded and limited within some one kind of being, without which they are not. But so it is not with him whose Greatness hath no end or bounds, which the PROPHET here ascriveth to God. Now let us in the third place, see more particularly what belongeth to this infinite and unbounded greatness of God.  
The first thing that belongeth to him, 
7. All perfections are in him.  by reason of his infinite Greatness, is that he comprehendeth in himself all kind of being and perfection that either is or is possible, created or increa●ed. There is no good in man, or angels, in earth or heaven, no j●y or bless, no goodness or beauty, etc. which is not in him. If it he in the creatures, it must needs be in him; Shall not he see, who made the eye, or shall not he hear, who made the ear. There is no perfection in the creature, which is not the expression of his eternal conception, and a footstep o● resemblance of that perfection which is in him. In like manner, that is nothing or perfection possible which is not in him. If any such thing or perfection be possible, it must needs be in him by whom alone it can be brought forth and made actually to be: for if he have it not himself, how can he give it unto others? So then name or conceive what perfection you will, Sense, Life▪ Understanding, goodness, Beauty, Wisdom, Mercie, Power, Truth, etc. it is in him, yea infinitely more perfections are in him then we can conceive, even all that are or any way can be. This is the first thing which belongeth to his infinite Greatness.  
The second thing is, 
8. In the highest degree of perfection.  That all the kinds of being or perfections, are in him in the highest degree of perfection and excellency that can be. As all things are in him: so there is nothing in him according to that manner of imperfection, in which we perceive by our sense or conceive by our mind. Look unto things sensible, to the heavens, to the earth, or to any thing that is therein, there is nothing like to him. To whom will yet liken God, and what likeness will ye compare unto him? Isai. 40. 18. There is Beauty indeed in him, but not such a beauty as we perceive in things bodily: but a beauty which the angels cannot comprehend. There is Light in him, but not such a light as is in the sun or the starts; he dwelleth in light that cannot be approached unto, which no man hath seen or can see. There is Sweetness in him, but not such as is in meat or drink or any such like thing: but a sweetness which exceedeth the capacity of all other things. Hence holy AUGUST. in his 10. book of the city of God, and 6. chap. sayeth, what do I love when I love my God? Not the beauty of bodies nor of bodily sound, or smell, or sweetness: & yet when I love him, I love a certain light, & voice, & smell & food & embracement; Even the light, & voice, & smell, & food, & embracement of the inward man; where that shineth to my soul which place cannot comprehend, & that soundeth which time taketh not away, & that smelleth, which no blast can dissipate, etc. And again look to the perfections which our minds conceive; these a● not in God as conceived by us. For example, Neither goodness, nor justice nor wisdom nor mercy nor truth, at in him as we conceive them: we conceive them but imperfectly, and so they are not in him, as they are conceived by us, they are finite and bounded, and distinct one from another: but so in him they are not. So if we would conceive God and his greatness aright; we must not only transcend our sense, but also all the imaginations and thoughts of our mind: and must consider, that he is infinitely more high and excellent and all that is in him, than all that we can conceive or comprehend. His Wisdom, as I said is not as ours, but of a boundless perfection. It containeth all the kinds, degrees and measures of wisdom, that is or is possible, and extendeth itself to all that can be understood, that actually is or is not, present, bypast & to come. His Beauty in likemanner, comprehendeth all kinds and degrees of beauty bodily or spiritual, that are or can be, and in a manner infinitely more perfect than we can conceive. So it is with his Goodness, Power, etc. This is the second thing that belongeth to his infinite greatness, namely that he hath in himself, all perfections in the highest degree of excellency.  
The third thing is, 
9 In a most perfect unity.  That he hath all these his perfections joined in the most perfect manner, namely in a most perfect Unity and simplicity. His perfections are not in him, as ours in us. Our perfections are distinguished one from another, but it is not so in him. By his most simple nature and essence, as he is God: so he is Wise, and Just, and Good, and True and Omnipotenz, etc. each of these perfections including other, as they are in him: for they are one and the same with his own Essence. God, sayeth holy Augustine in his 6. book of the Trinity and 7. chap. is called Great, and Wise and True: but we may not think that his Greatness is another thing than his Wisdom▪ or that his Wisdom is another thing than his Goodness and Truth, or that his Truth is differentif●ō any of these. we conceive these things indeed as really distinct, but that is through the imperfection of our mind, which cannot conceive things divine, according to that ●ie & sublime manner after which they are in God, but most needs think of them with a proportion to the creatures in which we ●nd the essence of things distinguished from 〈◊〉 perfections, and 〈◊〉 perfections distinguished one from another▪ It is fa● otherways in God, what soever is dispersed here & there in the creature, is all joined in him, in a most perfect unity, and that without any limits or bounds, as was said before.  
Thus shortly ye have that which we can conceive of this infinite Greatness of God, 
10. His highness above the creatures  whereby we may easily understand that there is no end of it, not any thing that can be compared to it. All the creatures in respect of him, are nothing. Isai. 40. 12. He meeteth out the heaven with his span, sayeth the Prophet there. He measureth the waters in the hollow of his hand, be comprehendeth the dust of the earth in a measure, & weigheth the mountains in scales, and the hills in a balance. Behold the nations are 〈◊〉 the drop of a bucket, and are counted as the small dust in the balance: All nations are before him as nothing, and are counted to him●lesse then nothing, and vanity. If ye would compare the huge Ocean with a small drop of water taken out of it, ye would think there were a great distance betwixt them, and yet far greater distance is there, betwixt this great God, and all the creatures that are or are possible. That drop of water, is of that same nature with the rest of the water of the Ocean, but the perfections of the creatures, are not of that kind with that which is in God, as we have shown. That drop of water, little as it is, was a part of the Ocean, but the perfections of the creatures, are no part of God. 3. If many drops were added to that one drop, it might at last equal the whole Ocean, but add whatsoever ye● can conceive, to the goodness, to the power, to the wisdom, etc. that is in the creatures, they can never equal the Goodness, or Wisdom, or Power that is in God. So his Greatness is infinitely high above all that is or can be, without himself.  
Secondly, 
11. His greatness is unsearchable  Hence followeth that which DAVID sayeth here, That him greatness is unsearchable or incomprehensible. It is have no bound or ground, how can it be searched out by the creature which is finite and bounded? It is true, God comprehendeth himself folly. His Infiniteness is to him in a manner finite. His Understanding is infinite; and therefore equal to his divine Effence, yea one and the same with it. But no creatures●, man or angel, can fully search into 〈◊〉 comprehend this greatness of God. If this could be, we should see him as perfectly as he can be seen, nothing of him should be hid from us, and all his greatness should be enclosed, as it were, within the compass of our minds, which cannot be, except our understanding and sight were infinite. Hence, by the way, we may learn that we should not curiously pry into his nature, decrees & counsels, which are unsearchable as himself is. It becometh us to praise him that he hath revealed and manifested himself to us so far forth as he knoweth to be fit for his own glory and our salvation, and so much the rather, that he hath sent his own Son for this effect. God hath no man seen at any time; joh. 1. 18. but the only begotten son, that is in the bosom of the Father, he hath revealed him unto us. We should be content with this, and should labour to make a right use of this knowledge, purging our hearts daily, that we may be prepared for the blessed sight of his countenance, with which there is fullness of joy. This much of the Perfection of God; Let us now come to the duties which we ought to it.  
DAVID expresseth this one, 
12, Praise due to him.  That he should be greatly praised, Great is the Lord, sayeth he, and greatly to be praised. According to his greatness, so should his praise be. His greatness is infinite, as we have shown: and therefore he is worthy of infinite praise. He deserveth to be praised not only for ever and ever, but also with an infinite affection, if it were possible to us. It is true, all that we can do in this kind is small; For what can our little tongue contribute to the praising of the great God? yet we should labour to do what we can to the uttermost. Our endeavours to praise him should be without end, and our continuance in his praises, should be without end. This is a part of service from which the blessed spirits of men and angels i● heaven, are not exempted. They praise him that sit upon the Throne and the lamb, saying, Blessing, and glory, and power, and honour, and dominion be to him that sitteth upon the Throne, and to the Lamb for ever. Neither do they ever intermitt or end this exercise. Blessed are they that dwell in thy house, sayeth DAVID, they are still praising thee.  
For the more full clearing of this duty, We are to consider, That the due consideration of the greatness of God's excellency. First inflameth our heart with sincere love of him, 
13. Love the immediaet fountain of it.  and that love being kindled in our hearts, filleth both our souls with joy, and our mouths with praise. There ariseth from it joy in us, when we look upon these inestimable perfections of the infinite Wisdom, Power, Joy and Bless that are in God. If thou assuredly knew, that thy beloved son abounded in wealth, honour, and all happiness, it could not be but matter of exceeding joy unto thee: so it cannot but fill thy soul with joy, when thou considerest that thy God and Father hath within himself the infinite fullness of all good and bless.  
Secondly, From this love springeth the praise of God. When we see his perfections, 
14. What praise proceeds from it.  and love him that hath them, we cannot choice but praise and bless him, we cannot but desire his glory above all things, being ready to employ all the powers of our body and soul, to the promoving of it. We are not content to praise and honour him ourselves, but labour to draw all men with us to the same exercise; As good Courtiers that serve a worthy Prince, so praise his virtue and power; as that they labour to draw others to the love and obedience of him; Even so, they that serve this great King aright, endeavour to bring all others as much as lieth in them to the knowledge of of his infinite Greatness, Wisdom, Power and Goodness, etc. & to the love and reverence of him. Neither labour they only by their words to do this, but also by their deeds, & by obedience to him in their life and conversation; according to that of our Saviour, Let your light so shine before men, that all that see your good works, may glorify your Father which is in heaven.  
This is the duty of all, and the practice of them that are good, 
15. Our undu●ifulnes in this.  but alace, how few such are there? We are so far, for the greatest part, from praising and honouring God, and stirring up others thereunto, that we both dishonour him our selves, and provoke others to do the like. We profane his Name, his Word and other holy Ordinances: by the wickedness of our lives, we contemn & misregard the greatness of all his perfections, and carry ourselves toward him, as if there were no greatness in him at all, and so lead others to the like contempt and misregard, what a lamentable 〈…〉 this in man? All the works of God, praise him in their own kind; The heavens declare the glory of the Lord, and the firmament showeth forth his handy work: and so it is with the rest of the works of God, only man amongst these visible creatures faileth in this duty, albeit of all others he be most bound. God hath made him alone according to his own Image, hath loaded him with infinite blessings, and all for this end, that he should set forth the praises of him, Who hath called him out of darkness, to his marvellous light. His obliedgement to God, is many ways infinite, & therefore his unthankfulness is most worthy of infinite wrath & punishment. justly therefore, is the wrath of God revealed now against wicked and unthankful man. We will not take the cup of salvation, and call upon his Name with praise, therefore he justly presenteth unto us, the cup of his fury: yea the wicked shall drink the dregs of it hereafter: even Everlasting pain; which shall make them so drunk and mad, that they shall curse themselves, and blaspheme God himself. This much of the duty mentioned by the PROPHET. 
16. Our heart should be set upon him.   
Beside this, we may learn from the consideration of God's infinite Greatness. First, That in him alone, we ought to seek the satisfaction & contentment of all the desires of our hearts. Nothing can be desired by us, which is not in him, and in him most perfectly. All good is in him, all truth, all beauty, all honour and dignity, all power and strength, all riches and treasures, all joy and comfort, all peace and bless and eternal life, which comprehendeth in it; That which the eye hath not seen, the ear hath not heard, and hath not entered in the heart of man to understand. So there is in him that which is able fully to satisfy all our desires. Why sufferest thou then thine heart to go whoring after the creatures? all the good whereof is as but a shadow and vanity, when compared with that good which is in him. If a man we● sitting under a most fruitful tree, where he might have abundance of most delightsome fruits, if he would but look up and stretch out his hand, would he not be thought mad: if neglecting this, he shall look only to the shadow of the fruits upon the ground & follow after it. Far greater madness is it, to follow after that shadow of God's perfections, which is in the creatures, when thou might enjoy that true, that solid and eternal good that is in God, if thou would but look up to him, and stretch out the hand of thy soul to lay hold upon him. If we had that all which is in this world, & have not him, we have no more but a dream of happiness: but if we have him, suppose we had nothing else, we should find in him true and solid bless. Let therefore all the desires of our heart bend to this great God, the only centre wherein they will find rest. Thus David psal. 27. 4. One thing I have desired and that I will seek after: that I may see the beauty of the Lord, all the days of my life, and inquire in his holy temple. And again psal. 73. Whom have I in heaven but thee? and in earth there is nothing that I desire besides thee. Thou art the strength of my heart, & my portion for ever. Hence our Saviour said to Martha, though b●ssied in serving himself; Martha, Martha, thou are troubled about many things: leaving that good part, which shall not be taken away; namely to sit at Christ's feet, to hear his word, that our souls may enjoy him.  
But it may be, 
17. Our desires of him should be effectual.  ye will say; There is none of us who desireth not God, and the enjoying of that great goodness which is in him. I Ans. If thy desire were sincere and true, it would be effectual, that is, it would make thee to do all that thou canst for the obtaining of them. As in natural things, That inclination which they have to that which giveth them rest & perfection, maketh them to break through all impediments, if they be able; Thus a stone if it had power, should break thorough the very earth, till it came to the centre: so if our desire of God were true and sincere, we should do all that is possible unto us, for finding of him. Now through his grace nothing is impossible, and therefore, nothing should withhold us from him.  
Secondly, From the consideration of this infinite greatness of God, 
18. Nobility of GOD, service.  we may learn, that it is a most high and honourable thing to serve him. The greater any King is, his service is the more honourable. Now, God is infinitely greater than any earthly Monarch, and therefore his service is far more glorious than that of any earthly Prince. Yea, it is more honourable to serve him, then to reign in this world: For to be set over men, is less than to be conjoined with God, to have access to his presence, that we may present our suits to him, to enjoy his familiarity, and to receive favours from him. Hence DAVID who was a king over a mighty people gloried not in that, but in this, that he was the servant of God, I am thy servant sayeth he, I am thy servant etc. And again, I had rather he a door keeper in the house of my God, then to dwell in the tents of wickedness.  
Thirdly, 
19 Reverenes in our carriage to him.  This Greatness of God, should teach us to carry ourselves before him in all reverence & humility. The greater any King is, the more he should be reverenced; God therefore, who is infinitely great, is worthy of infinite reverence, if it were possible. Hence Abram though it pleased God to use him very familiarly, said to him, Behold I am but dust and ashes, and I have taken upon me to speak unto my Lord. Yea the most glorious spirits, the Ceraphims, in acknowledgement of his greatness, & of their own smallness & nullity: cover their faces before him; saying, Holy, holy, holy, is the Lord God of hosts etc. How much more becometh it us vile and sinful creatures to humble ourselves before this infinite Majesty? Of ourselves we have no good, & can do none; All the good we have is of God, & that hath joined with it in us manifold corruptions and miseries. Now we are in health, and incontinent sick again, now in joy, and incontinent cast down with sorrow: now we live & incontinent our breath goeth out, we are filled with terrors within, and environed with troubles without, and exposed to a thousand dangers. How vile then should we be in our own eyes, especially when we come into the presence of this infinitely great King, when he vouchsafeth to speak to us, or we have liberty to speak to him?  
Lastly, The consideration of this infinite Greatness of God serveth to give us comfort and confidence in all our troubles. 
20. Confide●●● in him.  The Lord useth this argument to A●RAHAM to encourage him. I am God Alsufficient, sayeth he, walk before me and be upright, and I will be thy exceeding great reward: so when he sent Moses to the children of Israel, to assure them that he was to deliver them out of the Egyptian bondage, He declared to him his Name, which signifieth his greatness and commanded him to reveal it unto them, thus shall thou say unto them, said the Lord, Exod. 3 14. I am, or He that is, hath sent me unto you. as if he would have said, fear not, he hath spoken it who is the great and infinite Being, who maketh every thing to be that he will, and giveth being unto all his promises. In like manner the Lord reasoneth Isal. 40. where he comforteth the fainting hearts of his people, & even ready to murmur with this consideration of his greatness, Why sayest thou, O Jacob, why speakest thou, O Israel, my way is hid from the Lord, and my judgement is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, f●inteth not, neither is weary? of his understanding there is no searching. He giveth power to them that are faint, and to them that have no might, he increaseth strength. Even the youths weary and faint, and the young men shall utterly fall. But they that wait upon the Lord shall renew their strength: they shall mount up with wings as eagles, they shall run, and not be weary, and they shall walk, and not faint. Thee is no trouble nor distress, against which this infinite greatness of God cannot comfort us. Are thou weak and thy enemies strong? yet remember that the power of this great God of whose greatness there is no end, is greater than all thy weakness or their might. Are thou oppressed with the greatness of thy sins? Remember that thy sins how great soever; are small in respect of his mercies, who is infinitely great in that, as well as in other perfections. Are thou perplexed and seest no outgate in thy difficulties? Remember the Wisdom of Him that is infinitely great, can find out the way. In a word, His infinite greatness can supply us in all our evils and wants. Let us therefore seek our comfort hence, against the manifold evils which afflict us, or are imminent over our heads. 
Doct. BARON his A●ath lamented.  There is no day almost which bringeth not some evil with it, and some tidings that are sorrowful. I shall instance but in one particular, the death of your Reverend and worthy Pastor, whereof ye lately heard. I may truly say, The loss of him was not a small loss. He was a man endued with singular and excellent gifts, especially of Learning and Devotion. His Judgement was solid and piercing, his Conception was most clear, he was strong in reasoning, distinct, and sweet; and pithy in his expressions: and by the diligent use of these gifts highly esteemed at home, and famous abroad, amongst the best learned, as I very well know. How comfortable his travels were to you, how plainly and perfectly he instructed you, how sweetly and powerfully he exhorted and comforted you from this place, I appeal to your own consciences. But that which is most of all, I am persuaded, he had the true fear of God in his heart, in his ways, he set him before his eyes, and was fervent and frequent in the devot service of him. He made not a show of devotion: but God Who seeth in secret, I trust hath now openly rewarded him. He had indeed an apprehension of death, a long space before his end; and I very well know; that he was most earnestly and devotly prepared for it. His preparation was fruitful: for God gave him a sweet and calm, and holy departure, which joined with integrity of his life assureth us, that he is now translated from this valley of tears into his Father's house, and to that City that hath foundations, whose Builder and Maker is God. For myself, I make no doubt at all, but that he is with this great God, and is now entered into his joy. So it is well with him, but alace, These and the like losses are matter of sorrow and heaviness to us, yet as I said, we must not be too much cast down: There is comfort against this in all our evils, in that infinite greatness and sufficiency of God, whereof I have been speaking. The Lord grant us confidence in him, and that for the merits of Christ jesus; to whom etc.   

A SERMON Upon the CXXXIII. Psalm. Juliet, 22. 1638. A song of degrees of DAVID.  Vers. 1. 
Behold, how good and how pleasant it is for brethren to dwell together in unity.  
2. It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's heard, that went down the skirts of his garments  
As the dew of Hermon, and as the dew that descended upon the mountains of Zion, for there the LORD commanded the blessing: even life for evermore.  
THis Psalm is one of the 15. 
1. song of degress.  songs of degre●. The 1. whereof is the cxx. & the last the cxxxiv. Why these Psalms are called particularly songs of degrees, it is not certain. Some think they are called so, from the fifteen degrees, by which they ascended to the temple of Jerusalem. whereupon they were sung, upon particular occasions. Some think they are so called in reference to the ascending of the Jews from Babylon to Jerusalem, after their deliverance from captivity, foreseen by DAVID, by the light of God's Spirit. But to leave things uncertain, This is certain, that these Psalms are singularly excellent, and well agreeing to men that are sojourning here, and ascending by degrees of piety and virtue to the heavenly jerusalem. They are full of divine instructions & affections, whereby we may be directed and inflamed to make progress and ascend in the way to our heavenly country and city. In particular this Psalm, which, of the fifteen is the last except one: though short, is a most sweet and heavenly song, wherein most divinlie DAVID commendeth brotherly love & the communion of the saints, 
2. Unity commended here.  he representeth the beauty of it most lively & it is very necessary to all to look thereupon, that they who have concord & peace, may be thankful to God for it, and be careful to maintain it, & that they who have it not, may desire & seek after it; And therefore it shall be fit for us this day, to Behold how good & how pleasant it is for brethren to dwell together in unity.  
Behold, sayeth DAVID, This word calleth us to attention and to the present view and inspection of the beauty of brotherly love. 
3. Behold  He setteth and presenteth it as it were before our eyes, and therefore sayeth, Behold. Beside he doth not simply call us to the beholding of it, but if we consider the occasion of this Song, he inviteth us to the beholding of it, with a reference to the woeful and doleful evils of Division. when DAVID entered into his kingdom, the kingdom of Israel was divided, and there was a long and bloody war betwixt Israel and Iud●. 〈◊〉 end, it pleased God to send a blessed Unity and Peace both In the Church & State, so that both DAVID the speaker, & they to whom he did speak, had experience both of the good of unity, & of the evil of Division: whereby they had been brought almost to utter desolation. Out of this experience he sayeth, Behold, ye have tasted so long of the bitter fruits of Discord, which hath made you that were brethren, to hate & persecute one another as cruel enemies, behold now and see, how inestimable is the benefit of Unity, and how good and pleasant a thing it is for brethren to dwell together in it. Let us now see what it is which he commendeth, and how he commendeth it.  
That which he commendeth, is the dwelling of brethren together in Unity, 
4. Wh●●● to dwell together in ●●●itie.  which also importeh the reason why this should be done, as we shall hear; To dwell together in Unity, is not to dwell in one place. The Unity he speaketh of, is the unity of brotherly Concord, whereby, as the latin word importeth, the hearts of men are knit together, according to that Act. 4. 32. And the multitude of them that believed were of one heart, and of one soul: This Concord maketh a man not only to do that which another willeth, but also to will that which he willeth, and therefore presupponeth the union of minds and judgements, (especially in things of importance, and is grounded upon the will of God revealed to us) into a true and perfect Concord. So it is not true concord or unity of hearts, when fear imposeth a necessity of obeying or when hatred, malice, envy, are clocked with outward shows of love. Fear commandeth not this Concord, neither can subtlety of wit work it. Temporal gain cannot buy it, neither can paper and ink keep it: but the God of Love and Unity, who hath commanded it; giveth, confirmeth, preserveth and keepeth it. They that have this Concord dwell together in unity, although they be in divers places and have many bodies, yet they have as it were, but one heart and one soul.  
Who a● they that should have this unity? 
5. Brethren.  Brethren. All men in some sort are brethren, being descended of this same first parents, and partakers of this same nature, but DAVID meaneth those who were more straight tied together, as partakers of the same kingdom and country, & members of the same Church. Those are brethren, and there ought to be no division betwixt brethren. Let there be no strife, I pray thee, between thee and me: for we are brethren said ABRAHAM to LOT, Gen. 13. 8. Fear, & joy, and sorrow should be common unto brethren, and nothing more hateful than that one brother should hate another, rejoice at his evil be grieved at his good, or that he should cast him down and trample him under his feet. So when he sayeth brethren, he not only showeth who, but also why we should keep unity amongst ourselves, even because we are brethren. Now we have the thing commended. The unity and concord of brethren. Let us see how he commendeth it.  
How good and how pleasant is it, 
6. Concord good and pleasant.  sayeth he. It is not only good, nor only pleasant, but both good and pleasant. Some things are good, that are not pleasant, as Travels, repentance, fasting, Martyrdom, and some things are pleasant, that are not good, as many sinful actions: but Concord and Peace are both good and pleasant. Beside he saith not simply, that it is good & pleasant: but How good & how pleasant, to signify the excellency of goodness and pleasure that is in it; and therefore the seventy Interpreters render it thus, What is good and pleasant? but that brethren dwell together in unity.  
First then, 
7. Goodness of it.  It is good, and so good, that without it nothing is good, and by it all necessary good is attained; In natural things, every thing is that, which it is by union or unity, and by that same unity is conserved in the being thereof, and if it be capable of further perfection, is by that unity strengthened, till it attain to that perfection which is due unto it. Nay further the blessedness of God himself consisteth in unity, whereby he is present to himself, and whereby he hath all his divine perfections most straight and unseparablie united. In like manner the Well-being of all Societies civil or ecclesiastical, dependeth from their unity. When the Christian Church was first planted, it consisted of a small number, but being of one heart and of one soul, did soon spread itself throughout the whole world. When Rome was first founded, it was scarce two miles of compass, but by unity & warlike virtue it came to pass, that in the time of Aurelian the Emperor, it had the compass of fifty miles, and the dominion of the world almost. By concord small things grow to an height: and so it is good & profitable, but by discord and division all things even the greatest things decline from their prime estate, and are weakened, diminished, and in end perish. If the members of the body should rise up one against another, if the right hand should cut off the left, if the fingers should pull out the eyes, if one member should draw the nourishment from another; the body could not stand: even so, no house, nor city, nor kingdom, nor church divided against itself can stand.  
Secondly, 
8. Pleasantness of it.  As the unity of brethren is good, so it is pleasant & beautiful. That which maketh this World to be a beautiful frame is the unity that is in it. So long as the heaven, the air, the sea, and the earth, & every thing therein agree, and do their own duties, for which they were appointed calmly & without perturbation, it hath an incomparable beauty. But if things should become confused and disordered, nothing should be more deformed: so is it in respect of humane society. Nothing more beautiful and desirable than the unity & peace thereof, and nothing more ugly and horrible, than divisions and tuptures therein. Hence it is, that there is no man but he desireth peace, As all men desireth to rejoice, so all desire to have peace sayeth holy Augustine: even Martial men, that have the sword in the one hand, & fire in the other, they are seeking peace, such a peace, as they imagine to be right, as the same Father observeth in the 19 of the city of God, and 12 chap. In a word, we desire it in our houses, in our wives, in our children, in our friends, and in all things we wish to have peace. It appeareth by a sermon of S. August. upon the CXLVII. psal. That when he had uttered these words of the Text, He maketh peace in thy borderit The people at the hearing of the name of Peace, incontinently cried out. What maketh you to cry? said that holy Father, I have said nothing on these words, I have not yet expounded them, and yet ye cried out, at the mentioning of peace. This shows that ye loved it, and love it ye could not, unless some way ye did see it, and see it with the eyes of the body ye cannot, but it hath an invisible beauty, which ravissieth the heart, when it is presented to it: and what shall I say of it sayeth he? I cannot, I am not able to express the goodness and the beauty of it; so writing on this psal. he saith that every man albeit he could not read, had this verse by heart, Behold, how good and how pleasant it is for brethren, to dwell together in unity.  
Before we proceed, 
9 Unity in the church commanded.  Let us mark hence a lesson very necessary for these times, namely, that if all brethren should be so careful to keep unity, as a thing most good and most pleasant, then especially ought Christians so to do, and Christians who are of the same religion. They are called, & are most truly brethren, they have one Father, to wit God, they have one mother, the Church, one Lord, one faith, one baptism. And therefore above all others, should keep the unity of the spirit in the bond of peace. Ephes. 4. 3. Hence our Saviour before his death, said to them, A new commandement I give unto you, That ye love one another. Hereby shall all men know, that yea are my disciples, if ye love one another. joh. 13. 34. 35. and praying for them before his death, he said, Neither pray I for these alone: but for them also which shall believe on me through their word: That they all may be one, as thou Father, art in me, and I in thee, that they also may be one in us, joh. 17. 20. 21. To this effect he said unto them, My peace I give unto you, my peace I leave with you, joh. 14. 27. yea, for this end he died, that he might gather together in one, the children of God that were dispersed. So the blessed Apostles recommended nothing more than unity and peace. S. PAUL sayeth 1. cor. 1. 10. Now, I beseech you, brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and there be no divisions among you: but that ye be perfectly joined together in the same mind, and in the same judgement. & 2. cor. 13. be of one mind, & live in peace: & the God of love & peace shall be with you. So Philip. 2. If there he therefore any consolation in Christ▪ if any comfort of love, if any, fellowship of the Spirit, if any bowels and mercies; Fulfil ye my joy, that ye may be like minded, having the same love, being of ●ue accord, of one mind.  
Accordingly all good Christians have ever thought the unity and Peace of the Church to be a thing most precious, and o● the contrar, 
10. Fathers highly esteemed it.  Schism & division to be most pernicious. Brotherly love sayeth TERTULL. is the treasure of Christian●; And in the 39 of his Apolog. he sayeth, That Christians in his time, called themselves brethren, and did bear such love one toward another, that the Pagans astonished therewith, used to say, Behold how the Christians love one another, & are ready to die one for another. So S. August, upon this psal. sayeth, That the ordinar salutation of Christians in his time, was, Thanks be to God, and when the Donatists did laugh at this. S. August. asked at them, If a Christian had not good reason to thank God, when he did see his brother well, with whom he was one in Christ. On the contrar Schism or breach of Unity in the Church, they highly condemned. It is an huge Crime, sayeth Optatus Milivitanus, and ye yourselves cannot deny, that it is an evil in the highest degree, sayeth he to the Donatists, against whom he was reasoning. S. August. in his first book against the Epistle of Parmenian chap. 4. calleth it A sacrilege that exceedeth all crimes. and in his 2. book of Baptism, against the Donatists, chap. 6. he sayeth, That they did heal men indeed of Infidelity & Idolatry, but did wound them more deadly with Schism. The punishment of Shism (saith he) was greater than of idolatry: for Korah, Dathan, and Abiram who made Schism among the people of God, were swallowed up quick, by the earth opening her mouth to receive them, & to carry them down quick to the pit. S. Cyprian in his book of the unity of the Church sayeth, That the blood of Martyrdom cannot expiate the sin of Schism: which sentence Chrisost. on the 4. of the Ephes. citeth & approveth, and with great vehemency, in other words there condemneth this sin. Euseb. in the 6. book of his history and 37. chap. reporteth a letter of S. Denys of Alexandria, wherein he writeth to Novatus, who then perturbed the peace of the Church, wherein he saith, That all incommodities should be suffered rather than the peace of the Church should be rend. Nay, saith he, the 〈◊〉 that is suffered for hendring the Division of the church, is no less yea, in my judgement is greater than that which is suffered for 〈◊〉 sacrificing to an idol: for in this, sayeth he, a man profiteth but himself: but in that he profiteth the whole Church. Hence S. August so much praised that blessed Martyr S. Cyprian in his 〈…〉 of 〈◊〉, against Donatists chap. 18, and in many other places, for that he would not separate himself from the society of other good Christians, notwithstanding he differed from them in judgement, anent the rebaptising of them, who were baptised by heretics. God saith he, permitted him to fall into ●n error, that his pious humility might be known, and might serve for a medicine, both for that age▪ and for posterity. If Cyprian sayeth he, being a Bishope of so great a Church as Carthage was, and being a man of so●great learning, eloquence, courage, & worth every way, bade separated himself; how many had followed him? how glorious a name had he purchased to himself among men? there had been more Cyprianists than Donatists; but he was not a Child of perdition, but a Child of peace. He did not see the Truth in that point, but God permitted that, that we might see in him, that which was better than that Truth, even Charity: for that Truth without Charity would not have saved him; but Charity without that Truth, obtained to him through the Mercy of God, the Crown of Martyrdom, and so the cloud of error which creeped in his bright soul, was banished away by the brightness of his blood (as it were) shade for the love of Christ. I proceed now to the following words.  
It is as the precious ointment upon the head, 
11. Concord like an ointment.  etc. Here by two excellent similitudes the PROPHET showeth the beauty & goodness of brotherly unity and love. The first is taken from the sacred ointment that was poured on the high Priest at his consecration, which you have descrived Exod. 30. The similitude is remarkable, First, brotherly love whereof concord and peace is the fruit, is like anointment. An ointment maketh supple and active, and Love maketh us prepared and ready to every good work. 2. It is like unto the Priestly ointment. That was an holy and an sacred thing: so brotherly love consecrateth us to God, and is not to be found but among the godly. Peace is the fruit of the Spirit, and springeth not but from him that is rooted in Christ; the peace of the wicked is no true peace. It is either not sincere, but corrupted by some by respect of gain or pleasure, or not grounded upon the right foundation which is God. 3. This Concord and Peace is not like to any ointment poured on the Priests, but like to that precious ointment that was poured on the head of Aaron the High Priest, and poured in such abundance upon him, that it did run down to his beard, and to the hem of his garment sending forth a most sweet smell, whereby all that were present were refreshed; so is the peace and love among brethren. It is in itself a most excellent thing, and most pleasant and comfortable to all that perceive it. woe to that man whom this sweet smell offendeth, he cannot be but miserable.  
The second comparison followeth. 
12. Like the dew.  As the dew of Hermon, and as the dew etc. Here also an excellent comparison. The similitude is taken from the dew, & dew descending on the mountains, even the mountains of Hermon and Zion, which were in the holy Land among the people of God, the one upon the one side, and the other upon the other side. The dew is not only a pleasant but also a most profitable thing. Rain is sometimes harmful, but dew is never hurtful. On the contrary it is most profitable to the earth, especially to the mountains, upon which the rain lieth not: but tunneth down to the valleys; so Peace and Concord is a most fruitful thing. Where it is preserved, Religion, learning, justice, wealth & all good things abound. 2. He compareth this Concord to dew upon the mountains, and to the ointment upon the head, running thence to the beard; to signify that this Concord and Peace should be carefully keeped by those who are Heads and Rulers of people either in the Church or, in the state, that thence it may be convoyed to them that are inferiors. If these that are most high and eminent be at variance, what wonder? that those who are lower follow their example: but▪ if they be joined in Unity, the like may easily be found among others. 3. The dew cometh from heaven; the earth hath no power of itself to bring it forth; so this brotherly Concord is the gift of God. It cometh from heaven, and from heaven it must be earnestly sought, by them who would have it. But why I pray you, doth all this good accompany brotherly Concord and Unity? The reason is set down by the PROPHET in the next words.  
For the Lord hath commanded a blessing there, 
13. Blessing follows it.  etc. Here is the Fountain, whence all that good floweth, which accompanieth Peace, God hath commanded his blessing to attend it, & where his blessing is, there all good is; for what he blesseth, shall be blessed indeed. He hath commanded not only the blessings of this life, to attend this unity and love of brethren, but even life for evermore, which is begun in this life, by that peace of God which passeth understanding, that keepeth our hearts and minds through Christ jesus, and shall be accomplished by that eternal peace, which shall be in the sight of God for ever in the heavenly jerusalem, which signifieth as much as the vision of peace. He that is united to his brother in God, shall be blessed with that blessed union with God, and he that is divided from his brother to whom he should adhere in God, shall be separated from God himself. He will say to him, Depart from me ye cursed etc.  
Thus David hath given us a short, but a divine portraiture of brotherly Concord, 
14. The portraiture of it.  whereby we may also perceive what Discord & Division is. If we look to brotherly Concord, and behold her, as he comemndeth her; Nothing in her face, but beauty and sweetnessee nothing in her heart, but love. The songs of joy are in her mouth, Wheresoever she goeth, she sendeth fourth a sweet smelling savour, like precious ointment, or like a field which the LORD hath blessed. Her steps drop fatness. She is from heaven, & heavenly blessings attend her whersoever she goeth, and in end, Eternal blessing crowneth her. One the contrar, Division is as an horrible and hellish Monster. Hatred is in her heart, fury in her eyes, horror is in her face, destruction is in her hands; she sendeth forth most filthy and noisome smell both to God and man, wheresoever she steppeth, there is desolation. Did she meet with the fields of Nin●ve or Babylon, where the garden of Eden was, she can make it a Wilderness, & can make grass to grow in the streets of the most populous cities. It is no blessing but a curse that followeth her, and which will press her down to eternal perdition. In a word, The very wicked spirits themselves abhor this Monster of division among themselves, and labour as much to hold her from themselves, as they are earnest to place her among others. For if Satan's kingdom were divided it could not stand, sayeth our Saviour,  
From all this, 
15. we are been to dissension  observe first the corruption of our nature, which is such, that we stand in need to be exhorted to a thing so good, so pleasant, so blessed as brotherly unity; Neither need we only to be exhorted to it, but the Spirit of God also thought fit to use reasons for this effect, taken from our own utility and pleasure. He might have said, This is a thing that is righteous, and which God hath commanded; but he sayeth▪ to alluire us to this excellent good. How good & how pleasant is it for brethren to dwell together in unity. It is like the precious ointment▪ & like the fruitful dew, & is accompanied by assured blessing. All this argueth our corruption & pronnes to dissension, which we should labour to be sensible of, that we may strive against it, & that we may earnestly beseech God, whose gift this is, as we said, to send down this heavenly dew on our souls. Our corrupt & cankered nature striveth against it, the devil laboureth by all means to deprive us of it. It is well remarked by S. August▪ in his book of the profit of fasting. That the devil careth not much for the dissension of them that worship a false god, because he hath them already: but he is most earnest to divide them who are the worshippers of the true God, and have rejected his service. he seeth he cannot divide the true God, nor put an idol in his place, to make them to worship it, and therefore he laboureth to make heresies, and schisms, and contentions among them, that so at least he may overcome them. Beside all this, our manifold sins deserve at God's hands, that he should suffer us to cast away this blessing of Peace, and therefore in all these respects we ought carefully to take heed to it, to humble ourselves under the hand of God, to turn from our sins, Drunkenness, whoredom, profaning of the Lords Day, Pride, malice, and others our abominations; and fervently to pray, That the Lord yet would spare his people, and 〈◊〉 give his inheritance to reproach, and yet of his great goodness continue peace in our Church, in our State, and in this city among ourselves.  
Secondly, 
16. Humility necessary.  Observe that in so far as we are exhorted to Unity and Concord, which should be among the saints in the Church of God, we are also exhorted to follow these virtues, without which it cannot be obtained nor preserved, and to ●lee these vices, which fight directly against it, or tend to the overthrow of it. What are these ye will say? I shall give you but two, Humility and Meekness. First. Humility is necessary. For by pride cometh contention, saith the wiseman. Let nothing be done through strife or vain glory, sayeth S. Paul exhorting to unity. Philipp. 2. But let each one in humility think of another better then of himself. So our Saviour sayeth, Learn of me, for I am meek and lowly in heart. Alace if we had this humility, our contentions might soon be at an end, it would make us think less of our own thoughts, and not to despise others. Men that are given to trouble, would consider that they are also men, & that they may err aswell as others. To err in nothing sayeth S. AUGUST. is angelical perfection, to be deceived in somethings, is a thing incident to humane infirmity, but for a man to love his own opinion: so that for maintenance of it, he would fall in heresy or schism is a devilish presumption, saith he, in his 2. book of Baptism against the Donatists. What? came the Word of God from you? or came it unto you only sayeth S. Paul 1. Cor. 14. 36.  
Secondly, 
17. Meekness necessary.  Meekness is required. Our Lord, the Prince of peace requires this also in the place before cited. The servant of the Lord, sayeth S. Paul 2. Tim. 2. 24. must be gentle, apt to teach, patient, In meekness instructing them that are contrary minded, if peradventure God will give them repentance. The good orthodox fathers of old, dealt even so with those that were heretics & schismiticks. Optatus Milivitan ', a godly ancient father in his first book against Parmenian calleth the Donatists' brethren, albeit these Donatists would no ways acknowledge him and his fellows for brethren. S. Augustine in his 14. sermon, upon the words of the Apostle, speaking of them that were infected with the Pelagian error, We would gladly wish that our brethren would not call us heretics; we call them not so, albeit it may be, sayeth he, we have reason. we bear with them in the bowels of pity, that they may be healed and instructed. They go too far, and it is hard to bear with them, and a matter of great Patien●e●. Let them not abuse the patience of the Church, but be amended, we e●h●rt as friends▪ and do not contend as enemies. They reproach 〈◊〉 but we bear with it. They misregard Rules: but cannot prevail against the truth. And thus we have touched how Peace & Unity should be preserved, if in humility & meekness we subject our hearts unto it, that the peace of God may rule in our hearts.  
To conclude, 
18. Exhortation to keep our unity.  I beseech you to think highly of your Unity, and to maintain it carefully and earnestly. Ye have seen for a long space blessed be God, How good and how pleasant it is for brethren to dwell together in unity. Ye have found it as a most precious and sweet smelling ointment, and as a most refreshing dew▪ and God hath made many blessings to accompany it among you. I beseech you to take heed that ye deprive not yourselves of this benefit by harkening to those that would make Division among you. As for us that are your Pastors, as we have preached truth, so we have preached always this unity and peace. We have troubled the peace of none, nor have meddled with any that belong not to us. We are sorry for the divisions that we see elsewhere. Ye know that God who is the God of peace and love is grieved thereby, that good men are displeased therewith, that weak ones are offended, and that to our adversaries, this is great matter of rejoicing. We heart'ly wish peace every where, and continually pray for it, and are ready to promove it so far as we can with a good conscience. But we must not (as it is well said by Gregory Nazianzen in his 32. Oration) affect peace with prejudice of truth, that we may be called gentle and meek. We can do nothing against the truth, but for the truth, which we are most willing to follow and maintain in love. The Lord open the eyes of all that they may see the truth▪ and unite all our hearts, that we all with one heart & one soul may say, Behold, how good and how pleasant it is for brethren to dwell together in unity. The Lord grant this, and that for the merits of Christ, to whom etc.   

A SERMOM of Thanksgiving, Upon LXV. Psalm, Novemb. 5. 1637.  Vers. 1. 
Praise waiteth for thee, O God, in Zion: and unto thee 〈◊〉 the vow be performed.  
2. O thou that hearest prayer, unto thee shall all flesh come.  
BEside the ordinary service of this day, we are by God's grace, to offer to God an extraordinary sacrifice of Praise and Thanksgiving for the benefit of Fertility, wherewith he hath blessed this year; For this benefit I say, which this land stood in so great need of, and whereof we were likely to be deprived, 
1. Intention and sum of this Psalm.  by the tempestuous weather in the beginning of harvest. For the right performance of this duty, I have made choice of a part of this most sweet & divine psalm, and song of Thanksgiving, endited by God to David, and that as some think to be a pattern to the Church of God▪ whereby her praise and thanks should be directed. The blessed Prophet, shortly compriseth in it the chief benefits bestowed upon man by God. First he setteh down benefits spiritual, namely the choising of men to be his people, the hearing of their prayers, the pardoning of their sins, the sealing of them with his Spirit, by the light whereof they know him, and by the sweetness whereof they are refreshed and satisfied in his house, that is his Church. 2. He considereth the goodness of God, in establishing and defending the civil Estate; against the furies of the devil and tumults of men, that humane society may be maintained and flourish, in honesty and peace aswell as in piety. 3. He expresseth the benefit of the fertility & fruitfulness of the earth, redounding to the comfort both of man and beast, which in a most divine manner at length he descriveth.  
In the first verse that I have read, The Thankfulness of the Church is expressed, Praise, waiteth for thee, etc. In the second, an excellent benefit is set down, 
2. The waitting or silence of praise.  for which God should be praised, and vows should be performed to him. Praise waiteth for thee etc. Praise is the proclaiming of the Excellency of any, especially manifested by worth deeds. This David sayeth, waiteth for God. The word rendered to waits, signifieth properly to be silent, but for the similitude and agreement of silence & expect●●●● is rendered here, to wai●e or expect. And if we so expound the word, the sense is, That God doth so loaden his 〈…〉, and by 〈◊〉 his 〈◊〉 every morning furnish such matter of Praise & Thànksgiving, that praise in the Church continually, as it were, waiteth on to honour him. If we render the word, to be silent, as it properly signifieth, and which our Interpreters have put on the Margin, the meaning is, That the benefits of God bestowed upon Zion or his Church, are so great and so many, that even our Praise through astonishment becometh as it were silent, notable to reach to the due commemoration and esteem of God's bounty and benefits. And indeed so it is. The benefits of God toward his people are such and so many daily and hourly bestowed upon them, in general, in particular, known and unknown, that no mind can sufficiently conceive, nor tongue utter them. In him we live, move, and have out being. He maketh his sun to shine and his rain to fall upon us. He hath endued us with reason and understanding. When we were lost, he did not forsake us, but even when blinded with our own ignorance and wickedness, and so his enemies; He redeemed our life from destruction, and to this effect sent his own Son (which the Church now clearly knoweth) to be born, and suffer, and by his most perfect sacrifice to purge all our sins, and withal sendeth his Spirit in our heart to guide us through all difficulties, till we attain to the blessed sight and joy of his Countenance. Thus he compasseth and crowneth us with loving kindness and tender mercies: for which if we had a thousand hearts and a thousand tongues, could we give him sufficiently praise and thanks? No, Praise itself is forced as it were to stand here astonished and silent. And the saints say with DAVID, O Lord, What shall thy servants say? What shall we render unto thee for all thy benefits towards us? But where is this waiting of praise and the admiration of it?  
In Zion. 
3. Zion should praise.  DAVID had translated the Ark of God unto Zion. There was God's Sanctuary, and there was he worshipped; and therefore Zion here signifieth the Church of God then, and in all following ages. This is added for great reasons. First the PROPHET signifieth that Zion or God's Church, hath reason & aught to praise God beyond all others, whom he hath not chosen to be his people; for God's chief benefits are poured down upon Zion. It is the perfection of beauty, and out of it God shineth, Psal. 87. God loveth the gates of Zion, more than all the habitations of judah. It is the City of God, and glorious things are spoken of thee O City of God, sayeth DAVID in the same psalm. Of Zion it shall be said, such and such a man was born there. The Lord Himself counteth and writeth, that such a man was born there▪ sayeth DAVID in the place mentioned. All the true Citizens of Zion are written in the book of God, even in the book of life, by his own finger, and nothing is so great a matter of Thanksgiving and Praise as that. Rejoice not in this, sayeth our Saviour, that the devils are subjectunto you, but rather rejoice in this, that your names are written in heaven. So then in Zion, justly should praise wait for God. The Citizens of it are a chosen generation, a royal Priesthood, and holy nation, a peculiar people to set forth the praises of him, who. hath called them out of darkness, unto his marvellous light. 1. Pet. 2. 9  
Secondly, As Zion should, so Zion only can praise God rightly. Praise is not seemly in the mouth of a sinner, sayeth the Wiseman, Ecclesiast. 
4. Zion can praise.  15. IT standeth not so much in the words of the mouth, as in the devotion of the heart, He that would rightly praise, must be affected with that which he praiseth, truly believe it, & have an inward taste & feeling of it. Except therefore he hath tasted & seen how good the Lord is, he cannot praise as he should, on the other part God also looketh not so much to the mouth, as to the heart of the praiser. He respecteth not so much the tongue as the Conversation. What availeth it to bless God with thy mouth, and blaspheme him with thy life; this is an abomination, and therefore it is truly said by holy August, that a wicked man cannot praise God. The discord of his life from his word, marreth all the sweetness of his song of praise, & maketh it unpleasant & ungracious in the ears of God.  
Thirdly, As Zion should, and only can, so also she will undoubtedly praise God, and therefore rightly sayeth the PROPHET, 
5. Doth praise.  that praise waiteth for God in her, as if he would have said, O Lord albeit all other men would hold their peace of thy praises, yet Zion or thy church, thy servants and saints will not. Though other men have not eyes to see, nor minds to consider thy benefits, but bury them in ignorance or oblivion, yet thy own people will set forth thy praises and magnify thy Name.  
Hence, we may clearly see how necessare is this duty of praise and thanksgiving. God's Worship standeth chiefly in this, that we be not unthankful unto him, 
6. Necessit●● of praise under the Law.  sayeth holy August. in his book of the spirit and latter chap. 11. when God first made the world he sequestered one day of every week, as for his service, so particularly for a thankful remembrance of the benefit of Creation Under the law he appointed one day in the month, to wit, the first which was the feast of the new moon for a thankful remembrance of the benefit of conservation of the world, he ordained the feast of the passover, for celebrating the benefit of bringing his people out of Egypt, The feast of Pentecost for remembering the benefit of giving the Law, The feast of Tabernacles for remembrance of protection in the wilderness, and commanded that yearly the first fruits of the land, should be offered to him be way of thanksgiving. Thus under the law the duty of thanksgiving was most necessare, and acceptable to God.  
Under the gospel now, 
7. Under the Gospel.  I may say, it is yet more necessary. The proper sacrifice of Christians is the sacrifice of praise & thanksgiving, every where vehemently urged in the new Test. Our blessed Lord did institute the blessed sacrament of his body & blood giving thanks, and for this end that we may give thanks to God, as for all his benefits, so especially for that of our Redemption. By the right performance of this duty, we begin our heaven on earth for the proper exercise of heaven is PRAISE, blessed are they that dwell in thy house, for they are still praising thee. The blessed spirits are still singing blessing, and glory and honour, and power and wisdom etc. Beside, thanksgiving for former benefits, is a secret and real prayer drawing down new benefits, it preserveth the benefits we have received, and procureth the increase of them, whereas Unthankfulness depriveth us both of that which we have, and of that which we ought to have looked for. justly therefore sayeth CHRISOST. that thanksgiving is great wealth and treasures, an unexhausted good which while a man hath he hath abundance, although he had lost all other thing. Hast thou lost thy means? and yet dost thou praise God, thou hast gained thy soul and GGDS favour in greater measure than before. When all other things was taken from JOB, yet having an heart to praise God, and to say, The Lord hath given, the Lord hath taken, blessed be his Name. He was most rich, even in that his poverty. Let us therefore earnestly apply our hearts and minds to this praise of God. And let every one in his temple, think & speak of his glory. We proceed now to the next duty.  
And unto thee shall the vow be performed. As Praise, so vows and the performance thereof belongeth to Thankfulness. And therefore these two are ordinarily joined in scripture. 
8. A vow is a Promise.  For clearing of this point, we will shortly show what is a Vow. 2. How it belongeth to Thankfulness. For the first, A Vow is a religious promise, made to God willingly of a thing acceptable to him. It is a promise. A purpose to do a thing, is not sufficient to make a Vow, which is a kind of Contract betwixt God and man, obliedging a man to the performance of something by way of fidelity, which obliedgment cannot be without a promise or practical kind of speech, as Schoolmen speak, whereby a man tieth himself, as he tieth another by his commandment.  
Secondly, 
9 Made to God,  It is a Promise made to God. Unto thee sayeth my Text, shall the vow be performed. Vow, & pay your vows unto the Lord, psal. 76. 11. Offer unto God thanksgiving, & pay thy vows unto the most High, psal. 50. 14. In a word, everiewher in holy scripture we find vows made to none but to God; And yet this day the practice of the Roman Church is to make vows to saints. And their Doctors labour to justify this practice. It is acknowledged by Bell. That a vow in holy scripture is ever taken for a promise made to God, And yet, sayeth he, vows are rightly made to saints▪ A strange thing, How can these two consist? Hear I pray you his answer, When the scripture was written sayeth he, vowing to saints was not in use. This certainly is true, but to confess it, what else is it, but to condemn their own practice, as an innovation? whereby the honour due to God alone, is given to the creature. O sayeth he, The saints are Gods by participation, They in a most excellent manner are partakers of his natural glory, but by no distinction may the honour due to God be given to any other, & by the same shift, they might allege offering of sacrifice to saints, with which making of vows is commonly joined in scripture.  
Thirdly, 
10. Religious.  I say, It is a religious Promise. VOWING is a proper act of Religion, or the worship of God. As by an Oath which is an proper act of worship, we profess God to be the supreme truth, and the Maintainer of it, so by a vow, we profess God to be most good, and to be well pleased with the doing of good: and indeed a vow is not much different from a promisarie oath, except, That the Oath is made to man, but the vow is made to God. 2. To vow to a false God should be Idolatry, and therefore a vow to the true God, is true religion and worship, which shall hereafter more appear.  
Fourthly. 
11. willingly.  It is a promise made willingly, God loveth a cheerful giver & repelleth that which is done by constraint or unwilingly. A vow is as it were a private Law, whereby a man bindeth himself, and differeth in this from a general Law, that a general Law bindeth a man whether he be willing or unwilling, but so doth not a vow, & therefore if made without the use of reason, or through ignorance or fear; it obliedgeth not.  
Fifthly. 
12. Of a thing gracious.  It must be of a thing acceptable to God. That is of such a thing, the doing thereof is better than the not doing of it. If the thing vowed cannot serve for an good purpose, it is but the sacrifice of fools. If 〈◊〉 a thing evil; as was that of these who vowed not to eat or drink till they had killed S. Paul. Act. 23. 12. It maketh the vow abominable, for beside the wickedness of intending or doing such a thing, he that voweth it committeth akynd of blasphemy in so far as by vowing it he confesseth that God is pleased with such an evil. The matter therefore of a vow must be a thing that may be done acceptable to God. but these things are of two sorts, some are not necessare in particular to be done, by such or such a person▪ some again are necessare. Of both some doubt is made, whether they be a fit matter of vow.  
Some Papists affirm, 
13. A vow of a thing not commanded.  that our Divines deny that a vow may be made of a thing not commanded or not necessary, but this is a calumny. Our learned Divines acknowledge that there at some things, which if a man omit, he shall not sin, yet to do them were better than not to do them, and consequently that a man may vow to do such a thing; For example, such or such a man should not sin, not to give such a sum of money to the poo● or pious uses, yet if he would give it, he should do better, and may vow so to do. The same may be said of Fasting or abstinence at such and such times. That such things may be vowed is clear from scripture, which every where almost speaketh of such vows. Deut. 23. 21. 22. The Lord commands That if a man make a vow be shall perform it, but saith the Lord, If thou forbear to vow it shall not be sin unto thee. To give such or such a sum of money to the poor, is a good work without a vow, and pleasing to God, being an act of charity, why then should it not be pleasing to God, when a Vow is passed upon it? That which our Divines condemn in such vows is, That men ascrive Merit unto them, account them works of supererogation, and by making them rashly ensnare their own Consciences. These and like abuses being removed, they acknowledge that vows made of such things are hindrances of sin, nourishments of devotion, and profitable exercises, whereby the mind is confirmed in good, and keeped back from evil.  
Neither is this Will-worship as some imagine; 
14. Not Will-worship.  For Will-worship is to apply things vain and frivolous, and where with God cannot be pleased to the honouring of God, as the Jews did, who placed Holiness in manifold washings of themselves, or as they against whom the Apostle reasoneth, who abstained from some meats as unclean of their own nature▪ or by virtue of Moses Law. Will-worship also is to place necessity in things not necessare, when there is neither precept nor practice to be found in God's Word or in his Church to enforce any such necessity. This is Will-worship, but no Will-worship, to promise to God a thing which being done may serve to good and profitable uses.  
If any man say, 
15. Obliedgment to do good.  Are we not bound to do all the good that we can? I An. By way of gratitude we are, but not by virtue of strict Commandment, so that if we do not such or such a thing we commit not sin, as was shown before.  
As for things necessare, some Romanists affirm that they cannot be the matter of a vow, but the best learned acknowledge, that it may be, 
16. Vows of things necessary.  and it is clear from scripture, For Jacob genesis 28. 20. 21. vowed that the Lord should be his God. Which was a thing necessare, although he had not vowed it. We are tied indeed to the doing of such things necessare and commanded by virtue of God's Commandment although we vow not, but notwithstanding we may add to that bond the bond & obliedgment of a vow, to stir up and confirm the more in the obedience of God, our languishing wills, even as a man▪ who is already bound to another man by his promise, may bind himself also by his oath. This kind of vow was made by the people of God, when turning back from their sins, they renewed their covenant with him, and promised to walk in his Commandments. And this much of the nature of a vow. I come to the second point, which is, how this duty belongeth to Thankfulness.  
For clearing of this consider, 
17. GOD honoured by vows.  That when a man promiseth any thing to God, he doth not so, that God may have any gain or help thereby, but that he may give due honour to God. More particularly by vowing a man honoureth God, in so far as hereby he acknowledgeth, that God hath a care and providence of humane affairs, and that it is he, to whom we should have out recourse in tro●ble, & who alone can help us, and from whom we receive whatsoever we have. 2. By vowing a man honoureth God, in so far as he intendeth by the reverence and fear of God to confirm himself in welldoing. 3. By vowing and performing of our vows we honour our God, in so far as we direct the thing which we have vowed to the service of God, or to the enabling of us to serve him more acceptably than otherways we would do.  
From this which hath been said appeareth first, 
18. vows lawful now.  That vowing may be now lawfully performed, though the legal and ceremonial vows hath ceased, yet all vows are not therefore abolished. Vowing is no lewish ceremony. Our vows prefigure not Christ; And Jacob vowed long before Moses was, yea vowing is not a ceremony at all. A Ceremony is a thing outward & sensible, but vowing may be accomplished in the mind. I say more, though men should not be rash to vow, yet sometimes some things when done out of a vow, are better than if they were done without any vow, because beside all the goodness which they should have otherways, they are done out of a religious affection towards God, and done out of a more firm and unchangeable purpose, than otherways they should, and with a more full resignation of ourselves, both the work and the will, the fruit and the tree being given to God, and therefore the scripture recommendeth this duty to us, and in the 19 21. of Isaiah, speaking of Christians, sayeth, That they shall vow and perform their vows.  
Secondly, We learn that we should be careful to perform the good vows that we have made, 
19 Vows should be performed  man's particular vows, I know not, This I know, that we all have vowed to obey God by doing good and eschewing evil. This vow we have often renewed. Let us perform it to the Lord, otherways, we are not only unthankful, but also sacrilegiously perfidious. Thou hast vowed to eschew whooredom, drunkenness malice etc. will thou look back again? remember Lot's wife, who looking back to Sodom was stricken in a pillar of sal●, to season thee by considering her doleful example. It is true we cannot perform what we have vowed, by our own strength, but the grace of God is sufficient for us, and he is ready to 〈◊〉 his grace to all them that call upon him in truth. As shall clearly appear by the following words, which are.  
O Thou that hearest prayer. etc. Here is set down a reason, why praise waiteth for God, 
20. God hears prayer.  and why the vow should be performed to him. It is he that heareth prayer. Many most excellent things there are in God; Infinite Wisdom, Infinite Power, Infinite justice, but if we consider them with reference to us, & compare God's Riches, Glory and Majesty, with our misery unworthiness and sin, nothing deserveth greater thanksgiving than His Goodness and Mercy kithing in hearing our prayers and in the gracious relief and supply of our necessities. It is a thing most wonderful, that He who is so High, should so regard us miserable worms creeping upon the earth, that He who is most Blessed in Himself, should care for our misery, that we who are de●●ed with sin should come in His Presence, who is a consuming fire to seek any thing from Him, and yet His ears are open to our cries, he invites us to pray. Trust in him ye people at all times, pour out your hearts before him, for he is our refuge. He hath promised when we call upon him in trouble, to hear and deliver us, and to strengthen our confidence, he taketh to himself this sweet style of the Hearer of prayer. what an unspeakable benefit is this, that we have the ear of God open to us, and his hand ready to help? what can they want who have this? therefore our Blessed Saviour before his departure, promised his disciples for the making of their joy full, that their prayers should be heard. The consideration of this made David to break out in these words, blessed be the Lord, who hath not put back my prayer nor turned away his mercy from me. But whose prayer doth he hear?  
To thee shall all flesh come. 
21. Of all.  sayeth the PROPHET. See how ample the benefit is, As many as there are in the earth, as distant as the places are, and as divers as their troubles are, he can hear all, & hath made the door patent to all, especially now under the gospel and Christian Church, of the amplitude whereof, David here prophesieth. All flesh he uses the name of flesh not without cause, which in scripture importeth calamity, misery and weakness. he saith not all spirits, or all that are holy, just, well-deserving, wealthy, or noble, but all flesh shall come. The poor have access aswell as the rich, to pour out their heart before God, the base aswell as the noble, the unlearned aswell as the learned, the sinful Publican aswel as the Pharisee, even the sinner I say, if he have begun to count his sin a misery, may come to God and bevaile his misery, and implore his mercy; All these I say may come and shall be heard. If any man come and is not heard, it is because he cometh not as he ought, nor seeketh aright.  
Here first consider, that lately we came to God, & offered up our prayers to him as for other benefits, 
22. He hath heard our prayers.  so for a seasonable harvest. We have found by experience, that the Lord hath heard our prayers though having in them many defects, and worthy to be cast back as dung in our faces▪ We have found as the PROPHET speaketh in the end of this Psalm, that he hath visited the earth and enriched it with the river of God, & blessed the springing of it▪ hath crowned the year with his goodness, and hath made his paths to drop fatness. Let us no think that this was from chance or nature, but let us with thankful hearts acknowledge it to be as indeed it is, the visitation and blessing of God. Let every heart and every mouth say, Blessed be the Lord who-hath not put back our prayers, but notwithstanding of our sins, hath so visited, blessed and enriched us.  
Secondly▪ 
23. Our duty.  if we would be still partakers of this great benefit, let us be careful to continue our thankfulness still. There are many things that we stand in need of, for which we must pray to him▪ to purge away our iniquities, as he sayeth in the next verse, To still the noise of the sea, and tumults of the people, to bless the fruits that he hath given us, that his wrath come nor upon us while it, is betwixt our teeth. Let us therefore that it may be well with us for ever, resolve to perform not only this day, but also all the days of our life our vows of obedience, and to praise him with our life aswell as with our mouth. As for the earthly blessings which he hath given us, as on the one part, we should esteem highly of them, soon the other part, Let us remember they are but the pledges of better things abiding us in our country, if his riches be, so great toward us in our sojourning, what may we expect, when we shall sit down in his house at his table to be satisfied with the fatness of it? If the river of God passing through the earth so refresh us here, how shall we be delighted with that river of pleasures, which maketh glad the city of God? The Lord grant that our hearts may be there, and that we may walk in the way that leadeth into it, and that for the merits of Christ, To Whom etc.   

FIRST SERMON UPON the Lamentations of JEREMIAH. Chap. V.  Verse 19 
Thou, O Lord, remainest for ever, Thy throne from generation to generation.  
20. Wherefore dost thou forget us for ever, and forsake us so long-time?  
21. Turn us unto thee, O Lord, and we shall be turned, renew our days as of old.  
The holy PROPHET having made a pitiful complaint to God, of the great desolation that had come upon Zion or the Church of God, jerusalem being taken and burnt, the people of God being killed or lead in captivity, 
1. Intention & division  he in end shutteth up all, and closeth with a fervent prayer, Thou O Lord remainest for ever etc. In this prayer two things are to be considered. First, the ground of the PROPHET'S petitions. Thou O Lord remainest for ever, thy thro● from generation to generation. Secondly, the petitions themselves, which are especially two, the first is set down by way of expostulation, wherefore dost thou forget us forever, and forsake us so long time? which includeth this petition; Lord forsake us not, but restore thy favour to us again, and renew our days as of old. The second is in the next words, turn thou us unto thee O Lord, and we shall be turned. To return again to the first part, which is the ground of the PROPHET'S supplication, and of his hope & confidence to be heard, it is set down in the first words, we have in it three Prerogatives ascrived to God, the first that he is UNCHANGEABLE. Thou O Lord remainest; Sayeth he, secondly, he ascriveth to him absolute Dominion, imported by this, that He is the Lord and hath a Throne. Thirdly, Eternity is ascrived both to him and his Kingdom. Thou O Lord remainest for ever etc. Let us consider these points shortly, both in themselves, and with a reference to the PROPHET'S petitions.  
Thou O Lord remainest &c. Here the PROPHET to strengthen his hope & the hope of the Church, 
2. GOD unchangeable in his nature.  fixeth the eyes of his faith upon the Vnchangeablnes of God; thou sayest he remainest. The word in the original signifieth to dwell, to abide, or sit still, & importeth, when ascrived to God; his constancy & immntabilitie.  
For clearing of this we are to consider, that this is in God in a most excellent manner. He is simple Unchangeable both in his nature, and in his decrees or purposes, both which are meaned here. In his nature & at his perfections he is Unchangeable. If any change of this kind could have place in him, it should be either from imperfection to perfection, or from perfection to imperfection; but neither of these can be, no new perfection can have place in him, because as we said before, in him is the infinite fullness of perfectionn, which is not capable of any increase o● accession, Neither can he change to any imperfection; for none of his infinite perfections can be lossed. They are one & the same with his own nature and being. Now his being is necessary, for he hath it not from another, and therefore as it ever was, so it can never cease to be, and consequently is Unchangeable, for Vnchangeablnes is nothing else but a necessity of being that which he was before. Thus it i● most evident that God in his nature & essential perfections is Unchangeable, the acquiring of any new perfection being repugnant to the infinite fullness of being that is in him, and the loss of his perfection being contrate to the necessity or infinite firmness or stability of his being or Nature.  
Secondly, 
3. In his Decrees.  as he is Unchangeable in his natural perfections, so in his decrees and purposes toward us, we often change our resolutions and purposes: and the reason is, we do not perfectly perceive and consider the good or the evil, the conveniency or inconveniency of that which we are about, & therefore when thereafter we find our own error, we change and retreat the will and purpose which we had before. This cannot have place in God who from all eternity hade a most clear sight of all the good and evil, expediency and inexpediency that is in every thing, and therefore not subject to any error or change. Hence I am. chap. 1. 17. calleth him the Father of lights, with whom is no● variableness, neither shadow of turning. Hence the Lord himself, sayeth of himself, Malach. 3. 6. I am the LORD, I change not: therefore ye sons of jacob are not consumed. Num. 23. 19 God is not as man, that he should lie, neither the son of man, that he should repent: hath he said, and shall be not do it? or hath he spoken, and shall he not make it good? To this same purpose David psal. 102. speaking to God, sayeth thou art the same, and thy years shall have no end. Thou art not now one, and now another: but always one & the same. Thus we see his being is the same always & so are his decrees, the counsel of his heart standeth, and his thoughts throughout all generations. Thus we see his unchangeablnes by reason whereof the PROPHET sayeth here Thou O Lord remainest.  
Hence we may perceive that no change which we see in the creatures doth any way affect God, he made this world & all things in it, 
4. No change in him from his works.  he changed them from nothing to this being which they now have, but without any change in himself. When the shadow of thy face appeareth in a glass, there is no change in thy face from that which was before: when thy foot leaveth an impression or mark in the way, thy foot is nothing altered, now what is the creature but as it were the shadow of the countenance of God, A footstepe, impression or small resemblance of that perfection which is in him proceeding from him without any alteration of him at all, so without any change he ruleth and governeth this world which he hath made, albeit there be innumerable changes or alterations in it, yet he is touched with no new affections, no new thought or counsel ariseth in his mind. Whatsoever counsel or purpose, love or hatred, liking or disslyking is now in him, was in him from all eternity, and what was in him, is yet, and shall be, for all eternity. Once for all before the foundations of the world, even from everlasting he conceived and decreed what he would have done or permitted to be done in all succeeding ages, and by virtue of that his eternal decree all things come forth in their own times, he remaining fixed and firm & immutable in his most simple Unity and prime estate; suppose that this world, have its being and all the creatures especially men & angels concur to serve, to worship, to praise and enjoy him, this addeth nothing to his inward joy or bless, or to any his inward perfections. He had in himself without them, the infinite fullness of that, & he made them, not to ripe any comfort or gain by them, but to communicate the supper aboundace of his goodness, & to make them partakers of his riches so far as they are capable. On the other part. Suppose the whole world & all the creatures therein should perish, it would diminish nothing of the joy & bless of God. For he hath infinite happiness in himself, which cannot be impaired, as we have shown, & all the creatures are in him, in a most excellent manner, in his wisdom & in his power, for in himself he beholds them and delights in them aswell as in themselves.  
But it may be some man will say, 
5. How he is said to repent.  it▪ seemeth that there may be some change in God, since the scripture ascriveth repentance to him, Gen. 6. 6. And it repented the Lord that he had made man on the earth. And the PROPHET expostulateth with him for forgetfulness. I Ans. That the scripture ascriveth these and the like things unto God, condiscending to the weakness of our capacity, not to signify that there is any such thing in God properly: but to signify, that such effects come from him, as use to proceed from repenting and forgetful men. Repentance properly taken in men presupposeth an error or fault for the which the Penitent is grieved. So Wrath includeth the flame of an incensed mind: Mercy importeth the misery of a condoling heart. Jealousy some inward despite and envy. Thus it is that these things are ascrived unto men, but in God it is far otherways. His Wrath (A●g. 1. book, against the Adversary of the Law and Prophets chap. 20.) is nothing else but the revenge of sin. His Mercy is a succurring goodness, His Jealousy in his Providence, whereby he will not suffer them to go free or unpunished, who love that which he forbiddeth, so his Repentance is nothing else but an unlooked for clearing of things that are in his power. IT importeth no change in him, but in the outward effects which he altereth, without any change in his Will or purpose. Hence in 1. Sam. 15. 29. It is said, The strength of Israel will not lie nor repent: for he is not a man that he should repent, albeit it be said a little before in that same chapter, That he had repent that he had set up Saul to be King. So when he repenteth, he changeth things, but is not changed, when he is angry, he revengeth, but is not moved, when he showeth mercy, he helpeth, but is not grieved, and when he is Jealous, he afflicteth, but is not afflicted. In like manner, when he is said to remember or forget; The speech is borrowed from men. His Remembrance importeth his Love, his Care and Protection, and his Forgetfulness, signifying that he leaveth or seemeth to leave men exposed to dangers; This much of his Vnchangeablnesse.  
Secondly, 
6. unchangeablnesse proper to GOD.  It is to be observed, That the PROPHET ascriveth this Vnchangeablnesse to God as proper to him, and competent to no other. Thou O Lord remainest as if he would have said. This is thy prerogative, O Lord thou, and none but Thou remainest. All other things whatsomever are changeable. This World we see is full of changes & alterations, and nothing more certain than the uncertainty of it, and therefore the Apostle 1. Cor. 7. 31. compareth it to a Show upon a stage, where suddenly all things are altered, The fashion saith he, of this world passeth away▪ So it is with ourselves, our bodies, our souls and the whole man. Our bodies are exposed to a perpetual change. Now they are in health, & incontinent in sickness, now in strength, and again in weakness. All flesh is grass, and the goodliness thereof as the flower of the field. Isai. 40 6. so that Every man, this way, in his best estate is altogether vanity. When God with rebukes corrects us for iniquity, he makes our beauty & whatsomever is desirable in us, as David's word importeth, Psal. 39 to melt away, or to consume like a moth. Our souls albeit of a more excellent nature, being spiritual and heavenly, are in like manner tossed to and fro with changes, now they know, now they are ignorant, now again they forget, now they are moved with one affection, & again with the contrare; sometimes with love, sometimes with hatred▪ sometimes with confidence, sometimes with fear, sometimes with joy, and sometimes with ●orrow. The like changes the whole man is subject to, his honour, his wealth, his contentment most changeable while he is here, and in end there abideth him a great change from his estate in this world whatsomever it be, to an eternal estate in the world to come, either in well or in woe. If we ascend to the things above ourselves, the very heavens are subject unto change, The heavens are the work of thy ●ands sayeth David. They shall perish, but thou shall endure; yea all of them shall wa●e old like a garment, and as a vesture thou shalt change them, and they shall be changed. The heavens shall pass away with a noise sayeth S. Pet. What speak I of the heavens? The Angels themselves are not exempted from this change or mutability. As they came from nothing, so may they be changed to it, and would be if God did not uphold them; and a great part of them have been actually changed from enjoying the favour of God, to the suffering of eternal pains. They keeped not their first estate, saith S. JUDAS, and therefore are reserved in everlasting chains under darkness, unto the judgement of the great day. So all creatures even the most excellent are changeable, and this is a main argument of our continual humility before God, and thankfulness toward him. But on the other part, God himself is free from all change, as we have shown, and it is remarkable, that he hath this unchangeablnes joined with supreme glory and majesty, as Chrysost. observeth upon the 5. psal. Amongst men the things that are most glorious, are most commonly changeable, the more high we are, we are the more ready to fall, exposed to the more dangers, whereas they that are of a low and mean estate are more sure and firm. But in God, supreme glory & absolute immutability are joined together. All things are in him most excellently and with all most firmly; And thus we have shown both that this perfection of immutability is in God, and is in him alone. Now let us see to what purpose it is mentioned here by the PROPHET. It is pertinently considered by the PROPHET, in respect of both the petitions presented by him; 
7 Comfort hence against troubles:  For understanding whereof consider that the servants of God are in one of these two cases, either they have not changed from their due obedience to God, or they have; and in both, the meditation of God's unchangeableness is profitable. In the first case, when we have not changed from the obedience due to God, but still continue in his fear, and yet are afflicted with many troubles, it is most profitable to think upon the immutability of God, and it giveth us confidence to say with the PROPHET here, Wherefore dost thou forget us for ever, and forsake us so long time. In such troubles sathan tempteth us with this, that God hath forsaken us, & that if ever he had any love toward us, he hath now changed it: and therefore hath given us over as a prey to sorrows. But our comfort in this temptation is, The Lord changeth not but is still the same. Zion ●ath said, the Lord hath forgotten me, and my God hath forsaken m●e; There the temptation, here the Lords answer Isai. 49. 15. 16. Can a mother forget her Child, her sucking child, that she should not have compassion upon the fruit of her womb●? yea She may, yet will not I forget thee. I have engraven thee upon the palms of my hands, thy walls are continually before me●. Where the Lord showeth, that his love to his own is not only most tender as is the love of mothers toward their young children, but also most constant and firm. He is so far from forgetting them, that he hath them engraven even upon the palms of his hands, that they may be always in his sight. Again albeit the love of fathers & mothers toward their children be tender & change not, it may be, when they are young yet afterwards it will often change, especially from that tenderness which it had before: but so is it not with God. Ye are borne by me from the belly and from the womb. Isa. 46. And even to your old age I am he, and even to your hoar hairs will I carry you: I have made, and I will bear, even I will carry and deliver you. And so God's love changeth not from us at any time but embraceth us at all times alike and maketh him to bear and carry us, as it were, still in his arms. To this purpose he saith most sweetly in the 54. of Isa. The mountains shall depart, and the hills shall be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, sayeth the Lord, that hath mercy on thee.  
To conclude this point, 
8. God's Love changes not from us in trouble.  no change of our outward estate should make us think that God's love or purpose towards us is changed, if our hearts be sound to him. No, on the contrare, thou may be assured that God who unchangeablie loveth them that fear him is with thee, howsoever it fare with thee in outward things. Thy friends, it may be, have changed their countenance, thy riches have taken the wings of the eagles and flown away, thy honour hath left thee, thy strength and health have failed thee, yet for all this God is the same, and the same toward thee, and Christ yesterday, and to day, & for ever is the same▪ and will not leave thee for any change that can come, if thou leave him not. But you will say, How cometh it to pass then that my peace is turned into trouble, and my joy into heaviness, if God be with me as before? I Ans. This may stand very well with the unchangeablnesse of his Love, for He ch●stiseth every▪ one whom he loveth, and scourgeth every son whom he receiveth. He will have them whom he loveth, to be made conform to the Image of his Son, who went by his Cross to his Crown: and suffered before he he entered into his glory. God can be with the in trouble, aswell as without it, and he knoweth how to deliver thee when he thinketh fit; And faithful is he who hath promised, that he will not suffer us to be tempted above our strength, but that with the temptation, he will make a way to escape. Thus we see, if we have continued in Gods fear▪ His Vnchangeablnesse is great matter of comfort to us in all our crosses.  
Secondly, Suppose there be a change in us, we have departed from that fear and obedience which we owe to God, in that case the consideration of God's Vnchangeablnesse serveth to stir us up to present the second petition of the PROPHET, namely, Turn thou us unto thee, O Lord, and we shall be turned. It is a spur to repentance. If we have turned away from God; the unchangeable God will not look upon us as he did before, unless we return unto him. 
9 H●● Vnchangeablnes a spurr to Repentance.  This is his unchangeable Nature to render good to them that do good, and evil to them that do evil; Say unto the righteous, it shall be well with him: but woe to the wicked, it shall ill with him. Tribulation and anguish upon the soul of every one that doth evil, etc. When thy face was toward God, his countenance shined upon thee: now thou hast turned thy back to him, and what wonder that thou find not the beams of the light of his countenance since he is unchangeable? If thou would enjoy his face and favour as before, turn to him again, and because of thyself thou cannot do it, say to him with the PROPHET; Turn thou me, O Lord, and I shall be turned, heal thou me, and I shall be healed. I come now to the second perfection of God, which the PROPHET here considereth in him.  
IT is his Dominion or Kingdom, 
10. GOD the supreme Lord.  employed in this, That he is the Lord, and hath a Throne. He meaneth, that he is the supreme Lord, and that his Throne is exalted over all; both these belong to him by way of excellency. There are many lords and kings, but not as he. The greatest kings depend from him; By me kings reign, sayeth he, Prov. 8. 13. Their power is his ordinance, Rom. 13. and that is their chief dignity that they are his anointed, He setteth the Crown upon their heads: ps. 21. It is he that hath called them gods, ps. 82. 6. I have said, Year gods, And he hath their hearts in his hand as the rivers of waters▪ and turns them whither he will, Prov. 21. Beside, the dominion of other Kings, even of the most free Monarches dependeth in some sort from the subjects. They stand in need both of their heart, and of their hands, and if they want these, what can they do? This is the defect of all earthly Dominion; As the the servant standeth in need of the Master, so the Master standeth in need of the servant, and hath a kind of dependence from him as August. observeth upon the 69 psal. Thy servant standeth in need of thy bread, and thou standest▪ in need of his travels: but it is not so with God, he dependeth from none, for he standeth in need of none; O my soul, thou hast said unto the Lord, thou art my God; my goodness extendeth not to thee.  
Secondly, 
11. His dominion Universal.  This Dominion of God, as it is supreme and independent, so it is universal. Other kings are called so with a limitation, as the kings of France or Spain, or of some other particular Country; but God is absolutely the LORD and absolutely the KING. If thou ascend to heaven, it is his Throne; If thou look to the earth, it is his Footstool; If thou look to hell, it is his Goal or his Prison. All the creatures are his servants, even the unreasonable and senseless creatures; the fire, the hail, the y●e, the snow, the winds and tempests they all obey his Will and do his Commandments: and no wonder they are all his, the Day is his and the Night is his. He made the Light, and he made the darkness, he createth peace and he raiseth war, and in a word, He made and createth all things by the Word of his Power, which none can ●●sist, and therefore the very Angels in heaven adore his Majesty, and the wicked spirits in hell tremble at his power. His dominion reacheth as to all things, so to all that is in them, our dominion goeth no further than the superfice, as it were, of things. And we have rather the use of things than the dominion; but the dominion of God reacheth to their very substance, which he hath made, & can preserve or destroy as he will. What say I of the things that are, even the things that are not, & are only possible, are subject unto him? He calleth the things that are not, as if they were. If he should call, and but speak the word, they should come forth out of that darkness of nothing wherein they lurk. Thus he is the supreme and the true Lord and the King, before whom the glory and Majesty of all earthly kings is but vileness, they depend from him and others as we said, he depends from none; they have some subjects and riches, he hath all. They so rejoice in their crown & the glory of it that still they have their own sollicitudes and fears, and therefore some have laid down their crowns, but he reigneth in all tranquillity, security and peace. Thus ye have shortly his Dominion and Kingdom. Now let us see how the consideration of it serveth for the use of the PROPHET, & may serve for ours.  
First, The consideration of this most perfect Dominion of God, is a most notable comfort against the temptations that are raised in our minds in the time of trouble and adversity, 
12. Comfort hence against troubles. 1. reason.  when we think that God hath forsaken us; & hath left us as a prey to our enemies, to be swallowed up by them. If thou be tempted by this, consider first, that thou are the special & as it were the domestic servant of this King, albeit all the subjects of a king be his servants, and that which they have, his in some sort; yet he hath some special servants that are nearer to him and more particularly regarded. He hath particular houses, and possessions, and jewels, and treasures of his own, so it is with God; They that fear him, are his particular servants, they are his House wherein he walketh, they are his Vineyard which he hath planted, and which he manureth, they are his Jewels and his Peculiar Treasure as he calleth them himself: so it cannot be but they are dear to him.  
Secondly, 
13. 2. reason.  Consider that he is such a King as is both willing and able to maintain his own. Ye know that it is said in the end of the Lords prayer; thine is the kingdom and the power and the glory. As the kingdom is his, so glory is his, whereof he is jealous above all things and as the glory is his, so power is his, he is able to vindicate his glory and to maintain his servants against all that dare injure them. Earthly kings sometimes forsake their servants for want of power: but the power of this King is omnipotent, able to secure all his friends and to subdue all his enemies. If God be with us, who can be against us? saith the holy Apostle. Although the kings of the earth would take counsel and princes would gather themselves together, yet he that sitteth in heaven, but laugheth at them and hath them in derision. He can break them with a rod of iron, and dash them in pieces like a potter's vessel. His rod is the rod of strength, he rules in the midst of his enemies, and stricketh through kings in the day of his wrath Psalm. 110. So than if we believe that we have such a Lord and such a king, why do we fear for the terrors & troubles of this world? Hear what DAVID saith Psalm. 99 The Lord reigneth let the people tremble. Suppose all the people of the world conspired against thee, these three words steadfastly believed, the Lord reigneth, is enough to give thee comfort and courage. Whatsoever injuries are done this Lord seeth and will redress and revenge in his own time. The Lord reigneth sayeth that same DAVID Psalm. 93. His throne is established, the floods have lifted up, O Lord, the floods have lifted up their voice, the floods have lifted up their waves. The Lord on high, is mightier than the voice of many waters, yea then the mighty waves of the sea.  
But it may be thou will say to me, 
14. Why He permitteth our affliction.  how cometh it to pass th● that the servants of this great King are so many ways afflicted and troubled? Consider I beseech thee, that in all thy afflictions he hath a supreme hand. Now all that thou hast, is his; & he may do with his own what he will. Thy wealth, thy promotion, thy children, yea thy life, is his: he gave all & he may take back again all when he will. These things he hath but committed unto thee, reserving still the dominion of them to himself, & therefore may require them back again at his pleasure. Beside I appeal thy own conscience, did ever any thing befall thee so grievous in thy life, but thy sins deserved as much, yea a thousand times more? lastly consider, that as he is a most absolute, so he is a most Gracious Lord and most wise, who dealeth with us so here as he knoweth is most fitting for our eternal well. He looketh not only to that which is present but also to eternity, and afflicteth us here that hereafter it may be well with us for ever. 
15. His power to convert us.  We are judged by the Lord, that we perish not with the world.  
Secondly, the consideration, of this great dominion of God it giveth us confidence to put up the second petition of the PROPHET and to say with him; turn thou us O Lord, and we shall be turned. This great Lord and King hath power of the soul & spirit aswel as the body, & can work upon it no less than upon the body, the power of earthly kings reaches no further than the body, they cannot draw the heart effectually and infallibly, but God can subdue the heart unto his sceptre, and can make them that were averse and unwilling to be a willing people. Psalm. 110. He can enlighten the mind, create a clean heart, and renew a right spirit. He can take away the heart of stone and give us a heart of flesh, he can put his spirit within us, and cause us to walk in his statutes and keep his judgements. Paul was a persecuter, but no sooner did the heavenly light of this great Lord shine upon him, no sooner did his hand touch his heart, but he cried out, Lord what will thou have me to do? Before he was his enemy & persecuter, now his obedient servant, and acknowledgeth him to be the Lord, and seeketh no more but to know what he would have done, or what he would have him to suffer, professing that he was ready to obey. So albeit thou have turned away from this Lord, yet despair not, he is so infinitely good and powerful, that he can, and will turn thee back again to him, if thou seek it of him; as thou ought. Which the Lord grant unto us, and that for the merits of Christ jesus: To whom. etc.   

SECOND SERMON UPON Lamentations of JERIMIAH Chap. V.  Vers. 19 Thou O Lord remainest for ever, and thy throne from generation to generation. Vers. 20. Wherefore dost thou forget us for ever, And forsake us so long time. Vers. 21. Turn thou us unto thee O Lord, And we shall be turned: renew our days as of Old. 
The holy Prophet, 
1. proposition of the point intended.  in these words, as we said before, presenteth to God a fervent prayer for his church, of whose distress he had made a most pitiful complaint in the words preceding. He prayeth for two things, first that God would restore his favour and the former fruits thereof unto his people. This he seeketh first, secretly by a loving expostulation, wherefore dost thou forget us for ever etc. And thereafter expressly and directly, renew our days as of Old. The second thing which he prayeth for, without which the first could not be had, is their conversion or turning again to God, Turn thou us unto thee O Lord, And we shall be turned. The ground of these petitions, & of his confidence to be heard in them is set down in the first verse, and it is Gods own nature and the perfections thereof, Thou O Lord etc. Here three things are ascrived to God. First immutability. Secondly a dominion and kingdom. Thirdly eternity, which belongeth to himself and to his kingdom. Thou O Lord, sayeth he, remainest for ever, and thy throne etc. Of the second and first we have spoken already: let us come now to the third. Which we shall handle in this order; first we shall show what this eternity is. Secondly that it belongeth both to God and his kingdom. Thirdly we shall give you the uses of this doctrine.  
To come to the first, 
2 Eternity is one with God's essence.  ye are to understand that the eternity of God, which is the only and properly so called eternity, is not a thing divers from his nature or essence. There is nothing in God which is not God, and one and the same with his divine nature. So the eternity of God is nothing else but this own divine essence or existence considered as it abideth & persevereth indeficiently & unmeasurably without beginning or end. 
We cannot conceive eternity but after the manner of time.  We cannot conceive this endurance of God but with a reference to the time of endurance of the creatures, as we cannot conceive the immensity of God but with a reference to a bodily space, wherein the creatures are or may be, and therefore the eternitio of God as conceived by us, includeth a reference to the duration & continuance of other things, whereas in itself it differeth from them infinitely.  
For the more particular understanding of this point ye are to consider that the eternity of God hath three notable properties. 
3. It is unmeasurable.  First it is such a duration that hath neither beginning nor end, but is altogether unmeasurable time may be measured, and is measured by our minds, and used as a measure of the continuance of other things. It had a beginning, and since the beginning of it 6000. years are not a● yet past. But if we should go beyond this time 100000. years, yea millions of ages, we should come infinitely short of Eternity which hath no beginning at all. So time shall have an end, but if we go beyond that end as many millions of ages as there are stairs in heaven, pickles of sand on the sea shore, drops of water in the ocean, yet are we infinitely short of the length of eternity, which hath no end at all. So it is an endurance simply and altogether unmeasurable.  
The second property of it, is that it is such an endurance as hath no flux in it, 
4. It is all at once.  no succession of one part to another, but is all at once & altogether indivisible. Time ye know is a fluid & passing thing. One part of it is gone, which we call time bypast, another part is yet to come, and a moment only is present which hath no abiding, but passeth away incontinent. Such are our joys also that are in time, they remain not, though we would fain arrest them, they are no sooner come but they are gone, and no sooner braid as it were, but they die. IT is far otherways with the eternity of God, and with that which is truly eternal. Here nothing is bypast, nothing to come, but all at once abiding, steble and stadfast. I● is true we imagine two parts in eternity, one already bypast before all ages that we can conceive, another as yet to come behind all ages that we can imagine: but indeed there are no such parts in eternity which is as it were a standing and permanent moment. In like manner when we speak of God, we say, that he was, that he is, and is to come; but thus we speak in reference to the things that have been or shall be, with which his being doth exist, otherways if we will speak of him as he is in himself; Words of the present time belong properly to him. All that which we conceive in him as extended throughout the tract of infinite time, is in him united & gathered altogether at once. As his immensity gathers all his greatness together as it were in a point, so his eternity gathereth as it were all his duration age and life into a moment, without any division or succession. Hence no vital act, no knowledge, no thought, no love, no hatred, no liking nor disliking, no joy nor bless is in God now, which was not in him from all eternity, whereas the thoughts and words and affections of men & angels succeed one to another. There is nothing that we can conceive which is to be done, which is not already done with God. Nothing concerneth us, which is not there already determined and transacted. There we and all our actions are numbered and weighted. There our eternal reward, or eternal punishment is prepared, and in a manner already given. There we reign in glory with God and his angels, or burn in flames of fire for ever with the devil and his angels. So Eternity still standeth and remaineth, whereas in Time there is a continual flux. I may compare Eternity and Time to the Bank and the River. The Bank ye know standeth still, but the River floweth under it continually: one part having passed already, & another coming in the room of it; Eternity is, as it were, the Bank standing steadfast, Time and the Things temporal are, as it were, the River running and flowing under Eternity, one part having passed, and another succeeding in place thereof. And so ye have the second property, which is very wonderful.  
The third property of it is, 
5. It is so of itself.  That of itself it hath these former perfections, of itself, and without dependence from any other. God who is Eternal and Eternity itself, is unmeasurable in his endurance, and in all his perfections united and gathered together at once. He hath this, I say, of himself, and by virtue of the inward perfection of his Nature, independently from the will of any other. His Indurance leaneth not to any other thing, but one the contrare, is the ground and foundation of the continuance of all other things, & that inexhausted Fountain from which the duration of the creatures, and of all the branches thereof flow: and that so far forth, that the endurance of any other thing cannot be so much as conceived or imagined without dependence from it. This is the third property. 
6. It maketh good or evil infinitel●e better or worse.   
Before we go hence, we may remark that this is the nature of Eternity, to make every thing good or evil, infinitely better or infinitely worse. This is doth first in respect of the infinite endurance of it. Ye know that any thing which is good, is the better the longer it continue. That good which continueth a week, is better than that which endureth but a day, and that which continueth a year, is better than that which continueth but a week; but if it should continue an hundreth years, it should be yet much better: if then this good of joy, or richet, or honour continue for ever, it must needs be infinitely better than that which endureth but for a time. So on the other part▪ The Evil which continueth a week, is worse than that which continueth but a day; and if it continue a year, it is yet worse: but if it endure for ever, it is infinitely worse. 2. Eternity maketh the good or evil upon which it falleth, infinitely better or worse, by reason it gathereth together at once, in some measure, all the good or evil which is in such a thing, and maketh it in some manner to be apprehended & felt at once. IT is true, The Eternity of the joy or pain of the creature, doth not unite and collect the good or evil, as the eternity of God; yet in some sort it doth it. Eternity of joy in the blessed, includeth an assurance of never lossing their joy, which maketh all that joy which is in Eternity to be in a manner present every moment: so eternity of pain in the damned, includeth a certainty that there shall never be any ease or end of it, which being always before the eyes of the damned, maketh the whole weight of eternal pain to press them as it were at once. This much of the first point; I come to the second, to show that this Eternity belongeth to God and to his kingdom.  
First, 
7. It belongs to GOD.  that it belongeth to God, is most clear. Hast thou not known? hast thou not heard? that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary? Isai. 40. 28. so Isai. 57 15. He is called The High and lofty One that inhabiteth eternity. What else is the riches and treasure of God? but Eternity, sayeth TERTULL. There is nothing more proper unto God, or which is more fit to express his divine Nature.  
Neither doth this Eternity belong only to Himself. Thou O Lord, 
8. His Kingdom never began.  remainest for ever, saith the Prophet here, and thy throne from generation to generation. Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations, sayeth DAVID, psal. 145. If we look to the ages bypast, before all ages, even from eternity God is King and Lord. There is indeed some difficulty in explaining of this. Dominion importeth a reference to subjects; now the creatures which are subject to God, were not from eternity, but made in time; and therefore it would seem that Dominion agreeth not to God but in time. TERTUL. moved by this argument, granteth that the Title of LORD, belongeth not to God but in time. The Name of GOD, sayeth he, is a Name of nature and substance, and therefore belongeth to GOD from eternity: but the Name of LORD, is a Name of dignity and authority which God hath over the creatures, & therefore as they were not eternal, so this name agreeth not to him from eternity. S. August▪ in his 12. book of the City God▪ and 15. chap. in modesty refuseth to determine this question. Upon the one part he sayeth, that he dare not deny but God was LORD from all eternity, and one the other part he sayeth it is hard to conceive this, since Dominion importeth a respect to the creatures, which began in time. But if we consider well, we will find that the question is rather verbal then real. For clearing whereof ye are to understand that there are two things imported by the Dominion of God. The first which is the chief and principal is his power over all things that actually are, or are possible. The second is a reference unto the creatures subject unto God. This belongeth unto God but in time: but it is nothing else then an outward & secondary respect: that which is inward and principal in the Dominion of God to wit, his Power was from eternity, and therefore he is truly from eternity LORD. His Dominion is grounded on his Power, which is one with his essence and that is eternal. Neither is it the creatures that actually are, who alone are subject to him. Even the things that are not, at under his Dominion: he calleth the things that are not, as if they were. They obey his commandment; and commandment presupposeth Dominion by virtue whereof it hath power. Thus the Dominion of God was from all eternity.  
Secondly, 
9 It shall never end.  It we look to following ages, this Dominion and Kingdom endureth after them to all eternity. This is true both of God's Kingdom generally and particularly considered. That is the Kingdom of his Power (as it is called) by which he commandeth and ruleth all things. It is certain this Kingdom shall never end: for God shall ever have supreme power over things that are or are possible. His particular Kingdom, is that whereby he reigneth in his church, and this also shall have no end▪ Hence the Angel speaking of our Saviour LUKE 1. sayeth He shall reign in the house of Jacob for ever, and of his kingdom there shall be no end. We must not think that this Kingdom of God and Christ shall end, when this World endeth; no, it shall be most perfected and established, when all other Rule, Authority and Power shall be put down. Here it is the kingdom of grace, God ruling in the hearts of his servants by his Spirit & grace: hereafter it shall be the kingdom of Glory, wherein the glory of God's Wisdom, Mercy and Power shall be manifested in the eternal salvation of his own, and the glory of his Power and justice shall appear in the eternal confusion of his enemies. Now the Kingdom of God is, but not peaceable: now his enemies are overcome, but not wholly rooted out and trampled under foot. Satan remaineth yet, and goeth about like a roaring Lion, seeking whom he may devour. Sin and Death remain. As yet there are many that rebel against the Law of God, and despise his Commandments: but all these enemies shall be hereafter rooted out: Satan with his angels shall be chained in hell, and shall have no more leave to tempt. Sin shall be banished also, in the godly it shall not be. Their flesh shall no more resist the spirit, and the spirit God: and the wicked shall have no more liberty to commit any new sin. Death shall be rooted out by the resurrection; so that we may then sing, Death is swallowed up in victory, O death, where is thy sting? O grave where is thy victory? Lastly, wicked men the rebels of this great KING, and disobedient to his Will, shall be subjected to eternal pains against their will, whereas the servants of God shall be advanced to the participation of his eternal glory. Thus this his Kingdom shall be Eternal, and not only so in respect of himself, but also in respect of his servants. Fear not little flock, saith our Saviour, it is your Father will to give you a kingdom. To him that overcometh will I give saith he, Rev. 3. to sit with me in my Throne, even as I overcame, and sit with my Father in his Throne. Come ye blessed of my Father. (shall he say at the last day,) and receive the kingdom prepared for you etc. This much of the Eternity of the Kingdom of God; I come now to the uses of the Doctrine.  
First, The consideration of this Eternity of God & his Kingdom, should teach us to disesteem the things of this World, 
10. The vanity of earthly things.  which are but frail and momentany: suppose they endured never so long, yet at last they have an end; and when that end is come; they are, as though they had never been. Put the case thou had all the riches, and pleasures, and honours, and dominions of the World, yet these should end, and being ended leave thee nothing but a sad and sorrowful remembrance of them, and the more sad and bitter, the more sweet and dear they were to thee when thou had them. I will yet say more, these things not only have an end, but also end suddenly to us. Their continuance is most uncertain and short. All our enjoying of them is grounded upon this mortal life; and how frail that is, we know by experience; and S. Jam. teacheth us, Chap. 4. Go to now, saith he, ye that say to morrow we will go to such a City, and continue a year, and buy, and sell, and get gain. And ye know not what shall be to morrow: for what is your life? but a vapour that appeareth for a little while, and then vanisheth away. Now the life being ended, all this World endeth to us. That which our Saviour sayeth of the soul, I may say of the body also; What profit is it to a man to gain the whole World, if he loss his bodily life? More, our health is more uncertain than life, and without it we can enjoy no worldly thing. Take health from a man, & what avail all the treasures of the earth? Set the most dainty dishes before him, they are loathsome. Bring his Wife, children & friends unto him, their sight is often grievous. Let him remember his former pleasures, it breedeth nothing but bitterness. In a word, What is the whole man but, as it were, an earthen vessel, which God in whose hand is a rod of Iron, is able to dash in pieces when he will. Albeit an earthen vessel were never so pleasant: painted, perfumed, adorned with flowers, a crown set upon it, yet if it be stricken with a rod of Iron, it goeth in pieces; so it fareth with these earthen vessels of our bodies. Though we had the vigour and strength of youth, the prudence of the aged, the knowledge and eloquence of the learned, the treasures of the rich, if God but touch us with his rod, it is enough to beat us to powder. Why then should we set our hearts upon these things that are s● frail and vain? We trouble our selve● about many things which are needles and worthless, but there is one thing only necessary, even to provide for that good part, which shall never be taken away.  
Secondly, The consideration of Eternity, and of that Kingdom wherein God shall reign in us, 
11. Confort to the godly against travels.  and we with him for ever, should encourage us against travails, and comfort us against all troubles wherewith we encounter here. First it should encourage us against all our travails. Our flesh is ready to faint under the burden of pains and travails, that must be endured in the service of God: but all that we endure this way, should seem light if righty compared with the reward of this eternal Kingdom. In it is eternal rest; And Eternal rest sayeth holy AUGUST. is worthy of eternal traveles. Ye see what travails Soldiers are content to undergo for the hope of a small gain. They go to war in their youth, they continue, it may be, almost all their days, that they may gain some little thing to sustain them in their old age: which both is short and uncertain; yet what are they not content to suffer for this? What hunger? what thirst? What heat? what cold? To how many dangers, necessity's and wounds do they expose themselves? Alace should not we be content to suffer much more for this glorious and eternal Kingdom? A Kingdom wherein we shall be equal with the angels, wherein we shall be joint heirs with Christ, yea wherein we shall be made one spirit with God, enjoying his infinite Essence, and entered into the fullness of his joy, wherein we shall continue not an hundreth or a thousand years or ages, but unto all eternity. What travail or pains can we take in serving God, which may be compared with this glory and the eternity of it? 
12. Confort against troubles.   
Secondly, This should also comfort us against our troubles & afflictions that we mere with in the service of this great King. Hear what S. PAUL sayeth Rom. 8. I reckon, that the afflictions of this present life, are not worthy to be compared with that glory that shall be revealed in us. And again, The light afflictions that endure but for a moment, worketh for us a far more exceeding and eternal weight of glory. Blessed are these sufferings which draw after them this great & eternal Reward. Blessed is that hunger and thirst, which bringeth us to be satisfied with the fat●es of God's house, and to drink of the rivers of his pleasure for ever. Blessed is that contempt, which is followed with eternal honour. Blessed is that poverty, which is followed with eternal treasures. Blessed is that sorrow, which is followed with eternal joy. we ought not therefore to faint for the miseries & distresses that we mee●e with here, for God and his righteousness. We may not think that he forgetteth or forsaketh us because we are exposed to them: he looketh to this eternity, for which by these sufferings he prepareth us. Who could be more mi●erable than Lazarns, who was full of sores, & could not have so much as the crumbs that fell from the rich man's table? who seemed more happy than the rich man, who swimmed in wealth and pleasure; yet now experience teacheth, that far more blessed were the sufferings of the one, than the pleasures of the other. Now Lazarus findeth being in Abraham's bosom, where he shall be to all eternity. The truth of our Saviour's sayings. Blessed are they that hunger and thirst for they shall be satisfied: Blessed are they that mourn for they shall be comforted. So, They that wandered in sheepskins and goat skins, in dens and mountains and caves of the earth afflicted, desture, & tormented. Heb. 11. 37. 38. Would have seemed to have been men forsaken of God. But indeed were dear unto him: and Now find by experience, That blessed are they who are persecuted for righteousness, for great is their reward in heaven. 
13. Terror to the wicked from eternity.   
Thirdly, The consideration of this eternity should make all men to tremble and fear to offend God, the effects of whose wrath are everlasting. If thou be the enemy of God, thou shall be deprived of his Eternal Kingdom, & there can be no greater loss, for it is the loss of an infinite and eternal good. Thou shall be subjected to most grievous and eternal pains. To the fire that never shall be quenched, to the worm that never shall die. In a prison eternal, and in darkness eternal. Who would for all the joys and honours and riches of this world be content to burn a hundreth year in fire, and yet take a thousand and ten thousand millions of ages from eternity, and it is as fresh to begin as it was before. O dreadful eternity! who is able to conceive the greatness of it? what strength of man or angel is able to endure the burden of it? Alace we are afraid of nakedness, poverty, and contempt here. These seem to us so terrible monsters, that to eschew them we care not what we do, even against God, and against conscience: but what are these to eternal fire and to eternal darkness and to the eternal company of the Devil & his Angels. Would God this eternity were always before our eyes and deeply settled in our hearts. It alone were enough to beat down all our pride, to break the hardest heart, and daunt the stoutest courage of bold & impenitent sinners. It alone were enough to make us detaste all wickedness from which this eternal evil springeth. Who would delight in the fulfiling of his Lust, if he considered deeply that his Lust will kindle a fire, which will burn both the soul & the body for ever, & that it will breed a worm which shall ever live to torment him? who would delight in the inordinate desire of riches, if he considered, that this is the root of all evil, which while men follow after, pierceth them through with everlasting sorrows, and maketh them to fall into a temptation and snare, and in many foolish and noisome Lusts, which drown men in everlasting Perdition.  
Lastly, The consideration of this eternity should make us careful of the right use of this present time. Since though it be but a moment; 
14. Time should not be spent▪ idly.  yet from the use of it our eternal well or woe dependeth in particular. First this should make us careful, not to misspend our time in things unnecessare & unprofitable. The time is short and precious in respect of the use of it; thou are still hasting to the Tribunal of the great judge, who is to pass an eternal sentence of thy Body and Soul: what folly then is it, to spend the short time upon things, which will availl us nothing then? He might be justly accounted a fool, who having occasion of a market, wherein he might gain as much as might make him rich all his life time, would go and spend all his money and time in buying of trifles of no worth: Even so is it with us who waste our time by sport or idle conference, things not only unprofitable but also hurtful, whereas employing our time aright we might treasure up to ourselves a good foundation against the time to come, to lay hold upon eternal life.  
Secondly, This should teach us not only to abstain from vain things, but also earnestly to apply our hearts to the doing of these things which may further us to the obtaining of this eternal Kingdom, 
15, It should be employed in welldoing.  We cannot come to this glorious Kingdom, unless GOD reign here in our hearts, by his Grace and Spirit moving us to subject ourselves to his Will and Commandments. Who had better right to the Kingdom of God then his own chosen and peculiar people the Jews? They are called the children of the Kingdom. Math. 8. 11. The promise of it was made to them. The means of attaining it, were so liberally offered unto them, that they were in a manner already in possession of it: and yet our Saviour sayeth. That many shall come from the East and from the West, and shall sit down with Abraham, and Isaac, and jacob in the Kingdom of Heaven▪ Whereas the children of the Kingdom shall be cast out. To wit for disobedience to the will of God. When they ceased to hollow the Name of God, sayeth S. CYPRIAN. God continued his Kingdom no longer with them. Let us not therefore flatter ourselves with a vain hope of this Kingdom, if we walk not in the high way of welldoing which leadeth unto it. If God reign not in our hearts by his Grace here, we shall never reign hereafter in Glory with him. Good reason it should be so. If we do otherways, we but advance the Kingdom of Satan his enemy: what is drunkenness, whoredom, malice pride, oppression etc. But the pillars of the devil's kingdom; when we follow after these things, we set up his throne in our hearts, howsoever we profess ourselves to belong to the Kingdom of God, & say daily with our mouths; Let thy Kingdom come. No wonder therefore that he deprive such of his Kingdom, and give them their portion with him whose subjects, or rather slaves they have been. The Lord make us mindful of these thing▪ & that for the merits of Christ jesus to whom etc.   

A SERMON UPON the XXVI. Chap. of ISAIAH.  Vers. 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. Vers. 4. Trust ye in the Lord for ever: for in the Lord JEHOVAH is everlasting strength. 
THese words are a part of a song endited by God's Spirit to ISAIAH, 
1. Intention of the Prophet.  and delivered by him to the people of God, not only for the comfort of them who were then, but also, for the comfort of all them who in following ages should be in like manner distressed. The PROPHET had foreseen, and had foretold also, that great calamities were to come upon the people of the Jews, than God's Church; namely that they should be lead in captivity to Babylon, & there, should be forced to endure what the fury of a cruel enemy, pleased to inflict. The consideration of this, before it came to pass & much more the feeling of it afterwards, might have swallowed up that people with grief & despair. Therefore the holy PROPHET endyts to them this song of thanksgiving, not only that they might praise God after this manner, when they should be delivered, but also, that in the time of their distress, their hearts might be comforted and strengthened by the gracious Promises set down here, their children might be brought up in this hope, & both the one & the other, though banished, and as it were dead men, might espy as it were, Light in Darkness, and Life in Death, that their comfort might be the more full; He praiseth God, he she weth God's gracious Purpose towards his people, instructeth them what to do, and exhorteth them to the performance of these duties which were required upon their part, to make them partakers of the Promises. All this he setteth down be way of a song, that it might be the more easily learned, the more firmly retained, & the better remarked by all posterity. There is nothing in holy scripture, which is not excellent both for matter and words. But the songs of it especially excel, and of this kind there is none in all ISAIAH but this, and that of HEZEKIAH in the 38. chap. for that which is called a song in the 5. chap. though it have the matter, yet hath it not the form and style of a song, as this, and that other before mentioned. This much shortly for the general. I am come now to the words. 
2. Division.   
Thou will keep him etc. In these words first is set down a gracious promise with an eye to the calamities of the Jews that were shortly to ensue as was said. Thou wilt keep him etc. 2. we have an exhortation to them and to all the godly to put their confidence always in God. 
3. The first part.  Trust ye in the Lord Jehovah for ever etc. To return to the first, we have in it first the benefit promised, to wit; That God will keep in perfect peace, secondly the description of them whom he will so preserve, even them whose mind is stayed on him & that trust in him. For thou wilt keep him etc. First a little of the words then of the matter. The words are pregnant peace is doubled in the original. Thou wilt keep him in peace peace. etc. In the hebrew language Peace is used to signify not only that which we call so, but also the abundance and affluence of all the good which we can wish, & the word is redoubled in this place to signify the Greatness or Perfection, the Continuance and Perpetuetie, of this Peace. Secondly it is not said only that God will give this peace, but that he will keep a man in it, and the word is pregnant signifying to preserve, to defend, to confirm, that every way the joy of the godly may be full. But let us now come to the matter.  
First, 
4. Peace sought by all,  Peace is promised. Peace is all that which a man desireth. All the endeavours, all the actions of men bend to this, even of them who are most turbulent, by fire & sword they seek for that Peace which is pleasant in their eyes. Every one that followeth his own will doth or undoeth what seemeth good to him, pursueth after preferment, riches, pleasures, but seeking Peace and Rest which he imagines he will obtain, when he gets that which he desireth. Wherefore doth the greedy man toil and tormoile day and night, but that he may say in end with the Rich man in the gospel, Soul take thy rest, thou hast much laid up &c▪ In a word the desires of our souls are, as it were, their motions, and their Love their weight, whereby they are still poused and moved in the persure and seeking of that which will give them Rest and Peace, which if they could obtain they should be happy, for let the heart of man have once true Peace and Rest, and it needs no more. But what is this Peace that is promised here you will say?  
It is not the outward or worldly Peace: 
5. Out-ward peace not meaned here.  for this promise is made to men compassed about with worldly troubles and calamities. The Church in this song professeth so much herself. O Lord our God say they, Vers. 13. other Lords besides thee have had dominion over us: and again. Like as a woman with child, that draweth near the time of her delivery, is in pain, & crieth out in her pangs: so have we been in thy sight, O Lord, We have been with child, we have been in pain, we have as it were brought forth wind, we have not wrought any deliverance in the earth, neither have the inhabitants of the world fallen. So by the way, ye may remark, that the people of God notwithstanding of this promise hath not always that outward Peace and Plenty which follow it. Our Saviour joh. 16. telleth his disciples. That though they should have● peac● in him, yet in the world they should have tribulation. So in the time of the Babylonish captivity which the PROPHET looketh unto, there appeared nothing but wrath, and, war, and, blood▪ and, misery in the words & actions of God towards his people. If the people of God rebel against him and vex his holy spirit, Isa. 63. He turneth in some sort their enemy & fighteth against them. If DAVID sin against God, He breaketh his bones & turneth his moisture unto the drought of the summer. JOB was a perfect man, doing good & eschewing evil yet when it pleased GOD to exercise h●●, that the graces wrought by his Spirit in him might appear & be the more perfected. He made his terrors, to march in array against him, and did write bitter things against him, making him to possess the sins of his youth. job 13. He did write, as it were, books against him, & drew, as it were, in his conscience the characters of his wrath.  
Hence, It followeth first, that the outward trouble & distress of any people, 
6. GOD'S people hav● it not always.  or of any man, is not a sure argument; that God hateth & hath rejected them. The Church in the 44. Psal. Sayeth; Thou hast covered us in the place of dragons, and hast covered us with the shadow of death. For thy sake are we killed all the day: and counted as sheep for the slaughter. Yet have we not forgotten thee neither have we dealt falsty in thy covenant. Our hearts have not turned back, neither have our steps declined out of thy way. It is true that these outward troubles are commonly the effects of God's anger against our sins, but that standeth well with his love to our persons. For whom the Lord loveth he chasteneth. Heb. 12. Hence the Church in the 7. of Micah. 8. 9 10. Rejoice not over me, O mine enemy: when I fall, I shall rise again, when I sit in darkness, the LORD shall be a Light unto me, I will hear the indignation of the LORD, because I have sinned against him, until he plead my cause, & execute Judgement for me▪ and she that is mine enemy shall see it, and shame shall cover her which said, where is the LORD thy GOD.  
Secondly remark, If Gods own people be not exempted from outward troubles and calamities, what may the wicked look for? 
7. Dreadful state of the wicked.  If judgement begin at the house of God, what shall the end of them be who obey not the Gospel! If it be so with God's children, who are the children of Peace, what trouble and indignation shall be to them, who are the children of disobedience & wrath? flatter not thyself therefore with thy present Peace, woe to thee if thou continue in sin, and have not made thy Peace with God, He hath whet his sword, he hath bend his bow and hath made ready the instruments of death. The time cometh wherein thou shalt find such terror in his face, that thou shalt wish the hills and mountains fall upon thee, rather than that thou should be made to look upon it. All the creatures in like manner shall fight against thee to revenge the quarrel of God, none of them contributing so much as a drop of water to quench the heat of thy tongue. Now let us proceed and see what is the Peace here spoken of.  
Since it is not the outward Peace, as we have said, and yet is a Peace promised to the Saints even in this life, it must needs be the inward Peace and tranquillity of the mind which they enjoy here. 
8. Inward peace of mind here understood  This Peace is nothing else, but such a state of the mind whereby it is so disposed, that it is not shaken, either with prosperity or adversity, but being stayed on God, hath Rest and repose in him whatsoever fall our, even as the needle touched with the load stone, resteth when it looketh to the North, or as the earth or water rest when they come to their own place. Of this Peace our Saviour speaketh when he sayeth joh. 14. Peace I give you, my Peace I leave with you. This is that Peace of God, which passeth understanding & which keepeth our hearts & minds in Christ Jesus. It is so great a benefit, that our understanding is not able to comprehend it. It keepeth or guardeth as a bulwark our hearts & minds, our hearts that they turn not away from righteousness or pieti●, by any temptation or persecution, our minds that they fall not away to error, and that in Christ jesus that we may abide in him, and be more and more joined to him. It maketh us fit to discern the truth, for it clears the mind which cannot see aright, when the eye of it is troubled. It giveth joy to the heart, For a calm and peaceable mind is a continual feast. It raiseth up in us confidence and magnanimity. As confidence be getteth peace, so peace increaseth this confidence. When a man considereth that he is at one with God, hath him to be his friend & Father, who hath a most loving & tender care of his children: when, I say, a man considereth, weigheth and believeth this, he committeth himself wholly to God, that he will guide him aright in all his ways, and defend him against all his enemies. Thus ye see what the peace is which here is meaned; Now let us see whence it is.  
Thou, to wit, O Lord, saith the PROPHET, will keep etc. First. It is the Lord alone who giveth and keepeth this peace in us, 
9 God alone giveth it.  Hence it is called; The peace of God, and he is called The God of peace. To proclaim war or peace hath been accounted the prerogative of Kings: Now God is, The King of kings, & Lord of lords, and therefore to him alone belongeth to settle peace, especially in the soul. He is the Judge, and therefore to him belongeth to pronunce this sentence of peace. If a man be arraigned before a Judge, his mind is not quieted, though all the standers by encourage him, and bid him be of good comfort, till he hear absolution out of the mouth of the Judge. So God is the supreme JUDGE of the World, before whom we stand guilty, & till he speak peace, there is no solid calmness in our minds. Beside, our hearts naturally are full of trouble and turmoil, and therefore cannot have peace unless it be created in them. Now this is the proper work of God who sayeth, Isai. 57 to this purpose, I create the fruit of the lips, peace, peace to him that is a far off. Lastly, so long as sinful corruption is not healed in our souls, their wound remaineth green, which suffereth us to have no rest. Now it is God alone, who can heal● the soul, and therefore it is he only who can give peace to it; Thus the working of this peace in us, is the peculiar work of God. If he stand by, no man nor angel can give it. Hence DAVID even after the tidings of peace brought unto him by NATHAN cryeth yet to God for peace and joy, Make me to hear the voice of joy and gladness, that the bones which thou hast broken may rejoice.  
Upon the other part, as it is God alone who giveth this peace, so for our comfort we are to know, that he can easily give it, 
10. He giveth it easily.  and keep and preserve us in it. It costeth him no more but a word, if be but speak peace, we are sure to have it. I will hear what the Lord God will speak, he will speak peace unto his people. If he but speak the word it is done; To this purpose we have a notable place Isai. 44. There the Lord is thus descrived. The Lord who sayeth to Jerusalem, be thou inhabited, and to the cities of Judah be ye built, that sayeth unto the depth be dried up, & that sayeth to Cyrus his servant, thou art my shepherd, and shalt perform all my pleasure. So the Lord needeth no more but a word to build Judah, to make Jerusalem inhabited, to remove all impediments out of the way of his people, & to persuade the heart of Cyrus an heathen man to be their nursing father. Thus Psal. 44. the PROPHET sayeth to God, Thou art my King O God: command deliverance for Jacob. If God but send forth his Commandment, it shall be obeyed. When the sea is most raging, and the waves greatest, if Christ say be still, there shall be a great calm. This serveth exceedingly for our comfort, that our God whom we serve is able so easily to give us peace and calmness in all our troubles and distresses. Ye found this lately by your own experience; When ye looked for the help of man, ye were disappointed and felt that the Arm of flesh is a vain thing to trust into, but when your Troubles were come to the hieght, & your 〈◊〉 desperate, than the Lord spoke peace to you, and wh●● h●●aid, was performed. Would God that ye were sensible of ●his his goodness, and O that ye may be always mindful 〈◊〉 that by the consideration of so great a benefit, ye may 〈◊〉 always stirred up to praise him, and to trust in his mercy 〈◊〉 much of the benefit, Now I come to the description of them to whom it belongeth.  
Whose mind is stayed on thee, 
11. staidness of mind referred to GOD.  etc. The words in the original, signifieth the mind or thought is stayed; and by some are referred to God, by others to the godly. Learned CALVIN writing; upon this place, referreth the words to God thus. The counsel and purpose of God, whereby he hath decreed to preserve the peace of his servants is unchangeable, and therefore he will keep them in peace. There can no alterations fall out in this world, which may change his immutable mind; so there is a secret opposition betwixt God's thought and ours. My thoughts are not as yours, Isai. 55. neither are my ways as your ways, but as high as the heaven is above the earth, so high are my thoughts above your thoughts, and my ways above your ways. The mind and the counsel of God is immutable, whereas our thoughts are changeable every moment upon the least occasion. He is the Lord and changeth not, and therefore we are not consumed.  
Secondly, The words may be referred to the godly, thus. Their minds are stayed and fixed on God, 
12. Reference of it to the Godly.  and therefore he will keep them in peace. Our Interpreters have so expounded the words, and this seemeth best to agree with them. But ye will ask, what is this to have our minds stayed on God? I answer unto this, first is required that our hearts be withdrawn from all things else. We cannot have our minds on God and the creature both, for We cannot serve two masters. Hence our blessed Lord requireth of his disciples that they deny themselves, and telleth them, that none can be his disciple, except he hate father, and mother, wise, and children, etc. So it we would have our hearts stayed on God, they must settle upon nothing besides him,  
This is necessary for the obtaining of our peace, which we cannot enjoy so long as our hearts are fixed upon any creature. The reasons are clear; 
13. Withdrawing of the heart from the creature necessary.  First, the creatures are transitory and changeable, and therefore the heart set upon them, must needs change with them. 2. While as the heart is inordinately set on the creature, the affections are contrary to sound reason, and our actions are contrary to God and, his Law: so during this inordinate love, we have a war which standeth not with peace. 3. As long as the heart doth cleave inordinately to any creature, there must needs be a continual fear, which is contrary to the Peace of the mind. For either we fear, that we shall not obtain that which we love, or that we shall loss it when it is obtained, or that we shall not recover it when it is lost. Either we fear that our will shall be crossed, or suppose our desires second us in all things, yet our guilty conscience accuseth and tormenteth us. 4. There is no creature how perfectly soever enjoyed by us that can give satisfaction to out souls, without which they can have no peace. Such is the nobility of our soul, such is the excellency of our minds and wills, that a world, yea a thousand worlds known, beloved and possessed cannot give them rest & contentment. Either the Object delighted in, is unproportionated to the soul, as the sound to the eye, or the colour to the ear, or at least is unable to equal the infinite desire of it. This none can do but God▪ O LORD thou hast made us for thyself, sayeth holy AUGUST. and our hearts are restless till they rest in thee. Thus when ever we would have peace, or have our hearts on God, we must withdraw them from the creatures.  
The next thing that is required for staying our hearts upon God, 
14. Necessitte of settling our love on GOD, and submission to his wid.  is that we join unto him by sincere love, and by humble submission of our desires & wills to his, so that we love nothing but in him or for him, desire nothing but his Glory and the accomplishment of his will. This is the solid way to Peace, when men will and nile the same things, than there is true friendship & a sincere Peace. so it is betwixt God and us, when we desire absolutely nothing but that which pleaseth him, fully resting upon his holy will & that out of a unfeigned love to his Glory. When we are thus affected nothing can trouble us. Not the fear of the want of any good. For if we have God, we can lack nothing, since in him is all Good. If we seek his Kingdom, that is himself & his will, all other things shall be casten to us. It costeth us much travail and time to find that pleasure and rest in the creature, which we desire, and often times we fail of that also, whereas if we would employ so much time and pains in seeking God, we should undoubtedly find both solid joy and rest. I may compare them who go a whoring from God to the creatures, to a man, who being a thirst, and having a clear fountain near him, will needs go in byways to a puddle, so that when all his travel is spent, he must needs return, and go to the fountain, which he left, or else his thirst shall remain unquenched. So is it with thee who leavest God The fountain of living waters, and followest the broken cisterns of the creatures. Thou weariest thyself in difficult & byways. Thou seekest joy and Peace where it is not to be found, whereas thou might easily have it in God who is the Ocean of goodness. Come unto me sayeth our Saviour and ye shall find rest unto your souls. Ho every on that thirsteth let him come unto the waters▪ why spend ye your money for that which is not bread and your labour for that which satisfieth not? Isai. 55. In like manner if our love be fixed upon God and our will subjected to his, and consequently one with his, neither grief for by past evils, nor fear of evils to come can trouble us. We shall not be grieved for that which is bypast because nothing hath befallen but that which it pleased God to permit, whose blessed Will we adore and prefer unto our own. For the same reason the fear of evils to come shall not disturb us, since we know nothing can befall hereafter but according to the will of God decreeing or permitting to which we have conformed our wills, & consequently nothing can simply come against out own will, which is one with the will of God. Hence an ancient truly said; That the will of him is ever done and never crossed, who hath resigned his own will, and hath submitted it only to the will of God.  
If any man shall think this a hard task▪ 
15. Equity of this, in respect of GOD his excellency.  Let him consider that it is most reasonable, whither we look to God his excellency or to our own profit. For the first God is the supreme Lord of all, and hath made all things for himself, his infinite dignity & excellency requireth that all things should be referred to his Glory and to the obedience of his will. in respect whereof all other things are of no worth or moment. what then art thou, being but a miserable worm, that thou will have thy own will and thy own desires as if thou thyself were the last end of thy actions? what else is this but to equal thyself to God, & to put thyself as it were in his stead?  
Secondly, Our own utility and advantage requireth this resignation of ourselves & full acquiescing to the will of God. 
16. Equity of it, in respect of our profit  He from eternity hath disposed all things according to the counsel of his will, and according to the eternal Idea of his mind. Conform to this he made all things, and now ordereth and governeth all things. Nothing escapeth his providence, which reacheth from the beginning to the end, and ordereth all things sweetly and wisely & powerfully. The tree losseth not a leaf, the air losseth not a bird, thy head losseth not a hair, without his heavenly Will. He alone knoweth both his own particular ends, & the fittest way to obtain them. Is it not then more profitable for thee to be guided by his will, then by thy own? Thy will is blind; thou often thinkest that to be harmful, which is most advantageous; and that to be most advantageous, which is pernicious. Thy will is often perverse, and set upon the things that are evil. But the Will of God is guided by his undeceiveable Wisdom, is ever holy, & most profitable to thee, for he loveth thee better than thou dost thyself. Who would not think that he were a mad man, who will stand up and say to God. O Lord albeit thou know the way infinitely better than I, although thou be the shepherd of my soul, and my most loving Father, yet will I not yield to thee, the conduct of me, but will be lead by myself. To say so, were madness and blasphemy, and yet in effect thou sayest as much, When thou repinest against the Will of God▪  
To conclude this point, 
17. This is the way to peace.  we may easily perceive from that which we have said, that the only and undoubted way to tranquillity and peace of mind, is to settle our hearts upon God the true centre of our souls and absolutely to seek nothing but him and his Will. We may indeed desire that which in reason seemeth good, & may use our best endevoures for obtaining of it, but this aught still to be with a submission of our will unto the Will of God, which should be so dear to us, as that we should wish nothing to come to us against it. Thus the servants of God have ever calmed their minds amidst their greatest troubles. When God had loosed the hand of Satan upon JOB, upon his body, upon his goods, upon his children, he found tranquillity in this. He sat down and worshipped, and said Naked I came into the world, and naked shall I go out of it again, the LORD hath given & the LORD hath taken, Blessed be the Name of the LORD. So when it was told ELI of the vengeance decreed by God against his house he calmed himself with this, It is the LORD let him do what secmeth good to him. 1. Sam. 3. When DAVID was flying from Absol●m he pacified his mind with the same consideration. 1. Sam. 15. Take back the ark again: said he to Zadok, if I shall find favour in the eyes of the LORD, he will bring me again, and show me both it, & his habitation. But if he thus say, I have no delight in thee: behold, here am I, let him do to me as seemeth good unto him. So in like manner Acts 21. When the disciples could not persuade S. PAUL to forbear his journey to Jerusalem where he was to meet with bonds, they said The Will of the LORD be done. This aught to be the disposition of every good Christian, and if it were in us as it ought to be, it would dry up all our tears▪ stay our sighs & silence all our murmurings & complaints. Make your use of this. Ye have been afflicted, ye have already seen and felt many evils, and are yet in fear of greater, Where shall we find rest and quietness to our perplexed hearts? In this, what have been done already, the LORD whose Will is ever to be adored hath done it. He gave and he hath taken away, & blessed be his Name. And as for the time to come nothing shall fall out but according to his Will, wherein we ought fully to acquiesce. We may indeed say, Father if it be possible let this cup pass from me: but with all we should add; not my Will but thine be done.  
But it may be, 
18. Contentation in evils prejudicial to God his Glory and man's salvation.  Some man will say. Albeit this may satisfy our minds in worldly losses, yet it seemath that it cannot give sufficient satisfaction in these evils which are prejudicial to the Glory of God and well of men's souls. Thou art deceived if thou think so, there is no evil in that kind which God doth not clearly see and which he is not able to amend. He hath all things, all ages & eternity itself before him, and knoweth what variety is best to make the just proportion and beauty of the whole work. Cast not therefore a way the peace of thy mind for these evils, but in them also reverence the Will of God. Pray thou to God humbly, and do what becometh thee within the limits of thy calling & as for the event refer it unto God. If thou cannot amend what is amiss, remember that which our Saviour sayeth Math. 13. That sometimes the cares must be let alone, lest the good wheat be plucked up therewith, until the harvest come. And then a separation shall be made, the tares shall go to the fire & the wheat to the barn. Consider That the blessed Saints in heaven, know well that God is here exceedingly dishonoured, & that many thousand souls are ruined & yet they loss not their peace which they have in God. So we according to our measure ought to do. This much concerning the staying of our minds on God. The PROPHET addeth;  
Because he trusteth in thee. If our minds be stayed upon God, we will trust in Him, which also is a sovereign means to obtain peace and protection from God, 
19 Confidence in GOD.  if there be any generosity in a man, he will be loath to deceive him who trusteth in him, yea he will hazard his means & his life for his safeguard, how much more may we think that God will defend and direct them who put their whole trust & assurance in him? Hence the PROPHET exhorteth in the next words, Trust in the LORD for ever, for in the LORD JEHOVAH is everlasting strength. He exhorteth not only to trust, but always to continue in this our trust & confidence, and he giveth most pregnant reasons; for He in whom we trust is JEHOVAH the prime and infinite being, in whom is everlasting strength or the rock of ages▪ That which he sayeth of his strength, he understandeth of all his other Perfections. As there is infinite and everlasting Strength in Him, so infinite and everlasting Goodness, infinite and everlasting Wisdom, infinite & everlasting Truth. If we look to these his Perfections by the eye of Faith, we cannot choice but trust in him, and trust in him not for a time but for ever,  
Let us obey this Exhortation of the PROPHET, 
20. Exhortation to it.  Blessed are they that trust in him, they shall not be ashamed. Ye have had manifold experiences of his goodness and power, especially of late; all which should concur to the confirming of your Confidence in him. He seemed for a time to leave you, and yet ye cannot but acknowledge, that whatsoever ye suffered came short of your deservings. It is of his mercies that we are not consumed; And when he had a little afflicted you, he sent you wonderful deliverance. He afflicted you that ye might turn to him, and delivered you again, that ye might praise his Name & put your trust therein. He had given you long his Word in purity and plenty, long peace and prosperity, but we turned his grace into wantonness, and abused our peace and plenty to riot and excess; What wonder then, that he should for a time send a scarceness of the Word and Sacraments. That he should turn our peace into trouble, and our plenty into want: but in his Wrath, he remembered mercy. He made his countenance to shine, and we were saved. Let us therefore beware of our sins, whereby we have provoked him before, and then we may trust in him securely for the time to come. If the Lord hath spoken peace unto us, let us not turn again unto folly, lest our latter end be worse than the beginning. But if we turn to him with all our heart, he shall keep us in perfect peace, according to his promise, His salvation shall be walls & bulwarks, We shall be able to say with DAVID, The Lord is my light and my salvation whom shall I fear? The Lord is the strength of my life of whom shall I be afraid? The Lord grant this unto us, and that for the merits of Christ jesus; To whom etc.   

A SERMON UPON the XXVI Chap. of MATTH.  Vers. 73. And after a while came unto him they that stood by, 
Mark, 14 verse 70. Luke 22. 59 john, 18. 26.  & said to Peter, Surely thou also art one of them, for thy speech bewrayeth thee. Vers. 74. Then began he to curse and to swear, (saying) I know not the man. And immediately the cock crew. Vers. 75. And Peter remembered the words of Jesus, which said unto him, Before the cock crow thou shalt deny me thrice. And he went out, and wept bitterly. 
IN these words we have set down the Sin and fall, 
1. Peter speaketh to us.  even the height of the Fall of the holy Apostle, and his blessed Rising again by repentance. This his Fall is registrated in holy scripture, not only to show the truth of divine History, the Penmen whereof concealeth not the faults of them that were most dear unto them, as commonly humane Historians do: but also it was written for our instruction & comfort; That they who stand, may take heed, lest they fall, & they who have fallen, may learn how to rise. The registrating of this History is, as it were, a sending of S. Peter by God to teach us this. I may say of him, as holy AUGUST. speaketh of DAVID, upon 51 psal. As Nathan sayeth he, was sent to David, so David is sent to thee, whil as his fall and repentance is registrated in holy scripture; When thou hearest him crying, Have mercy upon me O Lord, according to thy tender mercies, etc. He cryeth, that thou mayest learn how to cry, he sigheth, that thou mayest learn how to sigh, he weepeth that thou mayest join thy tears with him, and he is amended before thee, that thou mayst learn how to amend. The same may I say of S. Peter, who is set before our eyes in this history, that he may be a preacher to us of our humane frailty, of the mercy of God, and a pattern of repentance. That we may make our use hereof more fruitfully, We shall first set down in order the Sum of the History, of that which we have read out of all the four Evangelists.  
The unlearned & unconsiderat READER might think, 
2. The history and order.  That the Evangelists agree not well in relating this History: but if we compare them together, we shall find a very sweet harmony, and that the cause of the apparent disagreement is, only that one hath that, which another wanteth. Now according to them all, this is the History. Our LORD being arraigned before Cajaphas and his Council the night before his death, S. Peter having followed him to the HALL. of the high Priest, and having twice denied him there, is now the third time assaulted. First about the space of an hour after his second denial, one cometh to him, and affirmeth confidently or strongly (as S. Luke telleth us) and confirmeth his saying with this argument, That he was of Galilee, where Christ for the greatest part conversed, and whence the greatest part of his disciples were. By occasion of this some others standing by, (as S. Matth. and S. Mark importeth) urge him in like manner, Of a truth, say they, this fellow was with him, for he is a Galilean, and his speech bewrayeth him to be such an one. There was but one language in the land of Canaan, to wit, the Syriack at that time; but there was a diversity in the pronunciation and manner of speech, betwixt the Galileans and others, as there is in our own or any other country, betwixt them that are of divers provinces. Notwithstanding of all this, S. Peter standeth to his denial. In the mean time, There cometh a servant of the high Priest, a kinsman of his whose care Peter had cut off. (as we learn from S. john) and he pressed the Apostle more perempterly; Did I not see thee in the garden with him, sayeth he? as if he would have said, How darest thou refuse? how canest thou deny? Did I not see thee with these eyes of mine with him in the garden? Here the Apostle being brought to a perempter perceiving himself to be in great danger, and fearing that he should be arraigned aswell as his Lord, and exposed to the cruelty of the Jews aswell as he; he is not content simply to deny him, but he doth it with oaths & execrations, swearing and cursing that he knew not the man, that he did not so much as know what they said Now immediately while he is yet speaking, the Cock croweth the second time, as S. Mark telleth us, and Jesus turning him about, looked upon S. Peter, Whereupon he remembered and called to mind the words of Jesus, How he had said; Before the Cock crow twice, thou shalt deny me thrice: and thinking upon this, he went out and wept bitterly. This is the History in order.  
In it there are two particulars chiefly considerable. First, his Fall or sin, 
3. Peter truly devieth Christ.  secondly his Rising or repentance. For clearing the first, We shall consider first; his sin▪ secondly the grievousness of it, and Thirdly shall show you, what use should be made by us thereof. But before we enter into these particulars, ye are to understand that some have excused or extenuated this sin of Peter, that either they thought it no sin, or a very small one, but this is well refuted by S Jerome, If sayeth he, we affirm that Peter denied not Christ, than we give Christ the lie, who said, Before the cock crow twice, thou shalt deny me thrice. To this same purpose holy August. in 66. Treatise upon john: If Christ spoke truth, whereof to doubt is impiety, than PETER indeed denied Christ. Let us not accuse Christ, sayeth he, to defend Peter; let humane infirmity acknowledge its sin, for in him that was Truth is self there could be no lie. S. Peter himself acknowledged both the sin and the grievousness thereof, he refuteth his defenders, & his tears are witnesses against them. Let us come now to the first point, and consider his sin what it was.  
First in that he denied the LORD, 
4. Branches of his sin.  he sinned against Truth; and that two ways, first because he denied that he knew him, whom indeed he knew very well. Secondly, because he break his promise to his Lord, which was. That he would not deny him, though he should die for him. 2. He sinned against faith; For the commandment whereby we are tied to believe, bindeth us not only to believe inwardly, but also outwardly to confess; For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. 3. He sinned by perjury, calling 〈◊〉 God and desiring him to bear witness to his lie. 4. He sinned by cursing, and wishing all kind of mischief to himself, if he spoke not truth. All these ways he sinned in this his third denial. Now let us consider the grievousness of his sin.  
For clearing of this point consider first. That he many ways offended before his denial. 
5. grievousness of his denial.  First, there was in him too great confidence of himself and overweening of his own strength. Hence when our Lord. Joh. 13. 36. Said, Thou canst not follow me now; he answered, Lord why cannot I follow thee now? I am ready to go with thee both to prison and to death▪ and again, Though all men should ●e offended at thee, yet I will never be offended. Secondly there was a kind of misbelieving the words of our Lord; for he forewarned him of his fall, and yet he would not take heed unto it. Thirdly, he neglected that commandment; Wat●h and pray that ye enter not into temptation. For the spirit indeed is ready, but the flesb is weak. He was sleeping sound, when he should have been watching and praying. Fourthly, when he followed Christ he followed him coldly, & a far off, & did not cleave to him neatly & fervently, as his true follower should have done. Fiftly, by entering into the HALL of the High Priest amongst his enemies, he did cast himself into danger, without necessity or any calling. Thus many ways he procureth his own Fall, which aggravateth his sin.  
Secondly, 
6. his cursing  There are many things concurring in his sin which doth greatly aggravate it, First, he not only denied Christ, but also he denied him with oaths, again and again, and not content with this, he cursed and anathematised himself, if it was not so, as he said. The word used in the original signifieth that he wisheth himself to be an Anathema, which is as much as one that is accursed, execrable and unworthy of the communion of good men, and that is devoted and appointed for ●ell. The word which the Syrian Interpreter useth signifieth to destroy and abolish, & in the old Testament commonly signifieth A thing devoted to God, which cannot be redeemed, but must needs be abolished and destroyed. So the Apostle by this anathematising or cursing wished all mischiefs to himself, both to his body and soul, which is no less than eternal condemnation. Neither did he simply curse this way, but he did it vehemently, as the word used by S. Matth. importeth.  
Suppose there had been no more, 
7. How grievous a sin it is.  This cursing was a grievous sin. God oftentimes even in this life hath declared his Wrath against it by dreadful judgements. In this kind we have a notable example in Eusebius his ecclesiastic Hist. 6. book and 8. chapter. There he reporteth, that three wicked men had conspired against Narcissus' Bishop of JERUSALEM, in the time of the Emperor Severus, who was a man of singular holiness, but somewhat severe. These wicked persons fearing to be censured by him, accuse him of Uncleanness, & to persuade men to believe them, did use fearful curses and impreea●ions against themselves, if they spoke not the truth. The first of them wished, that he might be burnt. The second wished, that his body might rot & be consumed. The third wished, that he might be blind, if it was not true which they spoke. Notwithstanding of all this, the people were so persuaded of the holiness of their Pastor, that they believed them not; And in the mean time, ere it was long the judgement of God came upon these three. The house of the first took fire, and in it, he and his family was burnt. The second fell into a grievous disease, which consumed his body away. The third considering the vengeance of God that had come upon his fellows, is brought to repentance, confesseth publicly the whole matter, & shed tears so abundantly then and afterwards, that he lossed the sight of his eyes. So the curse of every one of them fell upon themselves. Thus we may perceive that the Apostle his cursing did much aggravate his sin.  
Secondly, 
8. grievousness in respect of the matter.  the matter which he denied with oaths & execrations was most great and important. It was no less than his LORD and SAVIOUR, even he to whom before he had said, Lord whether shall we go from thee, for thou hast the words of eternal life, and we know and are sure that thou art the Christ the son of the living God. 
9 In respect of the person.   
Thirdly, he who denied this was no mean person but a great and prime Apostle which aggravateth the offence, it was Peter whose name Christ had changed, and whom he had called Peter to signify that the strength and firmness of a rock should be in him. It was Peter who had been so familiar with his Lord, had seen him work so many miracles and had wrought miracles himself in his Name. Peter who had been with him in mount Tabor, had tasted there the heavenly joys & had heard this voice from heaven, Thou art my well beloved son etc. Peter to whom the Father had revealed this, That Jesus was the son of the living God. Math. 16. And to whom our Saviour said, To thee will I give the keys of the Kingdom of heaven, and whatsoever thou shalt bind upon earth, shall be bound in heaven, and whatsoever thou shalt lose upon earth shall be loosed in heaven. 
10. His pusillanimity.   
Fourthly, In this his denial, appeareth great pusillanimity, weakness and distrust of God. for at the first assault of a handmaid and doorkeeper he denied That he knew Christ. Behold, sayeth holy AUGUSTINE, The most firm pillartrembls wholly at one small blast of the air. Where now sayeth he is thy former confidence, and bold promises? where now are these words I am ready to follow thee both to prison and to death? Is this to follow thy Lord, to deny that thou knowest him? Is this to lay down thy life for him, to deny him at the voice of a damsel? for preserving thy life? how strangely is thy voice changed now? and yet thou art not brought unto public, thou art not presented yet before kings or governor's, thou art not yet put to the rock or torture. It is not a scribe, or pharisee, or priest, or soldier, or executioner, that demandeth of thee, but a woman, a servant, and a doorkeeper. Thus we see there was in him exceeding great weakness, and fear.  
Lastly, 
11. His obstinacy.  There was a kind of obstinacy in his sin, for he denied and swore again and again and the third time. There was betwixt his second and third denial about the space of an hour, wherein the had time to recollect his confounded thoughts and to call to mind what he had done, that he might have repent, or at least might have eschewed a new sin; but notwithstanding of this he continued still unmindful of Christ and what he had done. Thus we see his sin in many respects was grievous, which we have discovered not for the reproach of that great and holy Apostle (God forbid) but that we may learn these uses from it, Which the spirit of God would have us to learn, which is the third point propounded by us.  
The first use that we should make of this fall of the great Apostle is, 
12. Humane weakness.  we may perceive clearly in it humane weakness & infirmity, how great it is, and how little it should be trusted unto. This great Apostle was by nature fervent and ve●ement, and had received many excellent graces and privileges from Christ as we said before, yet when he trusteth to much in himself, and is for trial and humiliation left to himself, he falleth and that most foully. He that assured himself of victory before the fight, trembleth now before the sound of the trumpet: he that should not have denied Christ, although the sword had been at his throat, denieth him now at the voice of a damsel. The like we may see in DAVID, who was a man according to the heart of God, and yet fell both in adultery & murder. This should teach us all humility, fear and watch fullness, and to trust in nothing but in God and his Grace● S. Peter himself learned these things by his fall. When our Lord after his resurrection asked him whether he did love him more than others did, he did not prefer himself to any, but was content to express his own sincerity, saying; LORD thou knowest that I love thee. So in his 1. epist. 1. chap. He sayeth, That we are kept by the power of GOD through faith unto salvation, and in the 5. chap. of that epist, he giveth this exhortarion to all, Be sober, be vigilant: for your enemy the devil, goeth about as a roaring lion seeking whom he may devour. Let us in like manner learn to be humble, and to fear and watch. If the strong pillars and mighty cedares be so shaken and so soon, what may become of us, who have scarce grace rooted in our hearts in the day of our temptation? What is man without the Grace of God, sayeth holy AUGUSTINE, in his 124. Sermon of time, But that which Peter was when he denied his LORD? yea suppose thou had never so much grace, yet thou hast this treasure in an earthen vessel, thou art like to a rich ship full of precious wares, that is tossed in the sea, and in danger to be swallowed with the waves, or to dash upon the rocks. Be not therefore high minded, but fear. Let him that standeth, take heed lest he fall. Remember that S. PAUL hath said, Work out your salvation with fear and trembling: And that he himself did beat his body down and kept it in subjection, Lest by any means when he bade preached unto others, he himself should be a castaway. Our security is to fear always; our strength is to distrust our own strength, and to put all our confidence in the Mercy of God, and Merits of Christ, Who hath prayed for us that our faith fail not. Let us therefore say to God every one of us, LORD thou hast been my help leave me not, neither forsake me, O GOD of my salvation.  
Secondly, we may perceive from this fall of Peter, that one sin especially, 
13. One sin draweth another after it,  if it be grievous; draweth another after it and that without stay, till Christ look again upon the sinner. Hence sin is called by S. PAUL, The s●ure of the devil. Ye know when a bird is taken in a s●are, she is still more and more fastened and entangled. If thou give place but to a light lust at the first, as Peter did to the servant-maid, one to a hundereth, but from that, thou shalt fall into a greater sin, & from that, to worse again, as S. Peter from denying, came to swearing, and from swearing, came to extreme cursing of himself. This should teach us not to give any place to the devil, but to resist him steadfastly, and to pray with DAVID, Order my steps in thy word, and let no iniquity have dominion over me.  
Thirdly, 
14. Necessity of compassion in pastors.  It is observed by holy AUGUSTINE in the place before citted; that this fall of S. Peter was permitted by God to make him the more ready to compassionate others when they should fall. He was by nature vehement as appeareth by many passages of the Gospel, and particularly by cutting off the ear of Malchus. He was to be a prime pastor & ruller of the Church, and to receive the keys of the Kingdom of Heaven. An innummerable multitude of people was to be committed unto him, loaden with manifold iniquities. Now if he had never fallen himself like enough it was, that he would have been the less inclined to pity & commiserate others, Therefore sayeth holy AUGUSTINE. The secret of God's providence was so disposed, that he himself was permitted first to fall, and that foully, that he might temper the severity of the sentence against others, by the remembrance and consideration of his own fall. Thus God hath taught us also by his fall that it is most necessary in a pastor to have a tender heart ready to pity & compassionate others. He will never act the part of a pastor faithfully that can do nothing else but rule with authority, terrify, censure, & punish. That is not the way to win men to God, but to drive unstablished souls from God, and to cast those that are weak and distressed into despair.  
Fourthly, 
15. We deny CHRIST also  It is to be observed that a man may deny Christ; although by his mouth he say not that he knows him not, as S. Peter did. We may profess that we know him with our mouths, and yet by our works deny him, as S. PAUL teacheth us Tit. 1. we deny him also when we deny ourselves to be his disciples as we see in S. Peter here. Now our Lord hath told us, That he that will not take up his cross and follow him, cannot be his disciple; and that hereby all men shall know that we are his disciples, If we love one another. And That we must abide it's his word, and do the will of his Father, If we would be his disciples, So also S. PAUL sayeth. That they that are Christ's hath crucified the flesh with the lusts thereof. If therefore thou art not content to take up thy cross with patienc●, if thou love not thy brother, abide not in Christ's words, art not careful to do the will of his heavenly Father, and to crucify thy flesh with the lusts of it, thou denies thyself to be his disciple, & consequently denies him. In a word Christ is the truth, and therefore if thou believe him not, thou deniest him. Christ is the way, If thou follow not him, thou dost deny him. Christ is the life, & therefore if thou be given to the dead works of sin thou deniest him. Thus alace many ways & oftentimes have we denied him, and so have deserved that he should deny us before his Father and his Angels, and have need to sly to the mercy of God, whereof we may see a notable demonstration in Christ his dealing with S. Peter. But there is mercy with God, as ye will see most clearly in the next part of my text to which now I come. 
16. ●is repentance,   
S. Peter having fallen in the manner before declared, immediately while he was yet speaking, the Cock crew the second time and with all Jesus turning looked upon him, where upon he remembered and called to mind the words of Jesus how he had said, before the cock crow thou shalt deny me thrice, and so went out and weeped bitterly. Here is the history of his rising, or repentance, Two things are to be considered in it, First the cause of his repentance, 2. the repentance itself▪ for the first; the cause of his repentance was Jesus turned and looked upon him. Some think that the Look of Christ was only spiritual, and that he did not look upon him with his bodily eyes; But the Text showeth that he did this also: for it is said, That be turned and looked upon him. Now to what purpose should his turning been mentioned, if he had not looked upon him with the eyes of his body. But say they S. Peter was without, and could not be seen with the bodily eyes of Christ. Yet this convinceth not, but it may be that he was brought to the court wherein Peter was, or that being in an upper room, as the Gospel showeth; he might from thence being turned about see him, with the eyes of his body; Nevertheless it is certain that his spiritual look was that which pierced into the soul of S. Peter, and cleansed and renewed his heart.  
For clearing of this more fully, 
17. God's looking in justice.  ye are to consider that the spiritual look of God as it is descrived in scripture, is sometimes in Justice, sometimes in Mercy, sometimes to Humble, sometimes to Exalt, sometimes to Reward, & sometimes to Punish. In justice he looked upon the first world, when all flesh had corrupted their ways, and the effect of his Look, was an universal diludge of waters. Thus he looked upon them that were building Ba●el, Gen. 10. and the effect of his look, was the confounding of their languages, and the scattering of them upon the earth. He looked thus upon Sedom and Gomorrah Gen, 18. I will go down sayeth the Lord and see if it be according to the cry which is come up unto me, and the effect was the destroying of them with fire & brimstone from heaven. Thus he looked upon S●nnacher●b Isai. 37. And the Angel of the LORD that same night smote a hundreth fourscore and five thousand of his army. He looked thus upon Corah Dathan and Abiram numb. 16. and was displeased and in his fiery indignation he consumed them, Of this Look DAVID Psal. 104. sayeth, He looketh upon the earth, and it trembleth, He toutbeth the mountains, and they smoke.  
Secondly sometimes he looketh in Mercy and Favour, 
18. His Look in mercy.  of this DAVID speaketh Psal. 25. Look upon mine affliction, and my pain, and for give all my sins. And Psal 119. 132. Look upon me, and be merciful unto me, as thou usest to do to them that love thy Name. It was with this Look that he beheld S. Peter at this time, as appeareth by the gracious & merciful effect thereof, for it wakened him out of security and brought him to remembrance and consideration of that which he had done etc.  
Here first, 
19 Necessity and power of Christ's grace.  observe the necessity and power of Christ's Grace. The necessity, for till Christ looked upon. Peter he neither remembered what he had done, not considered the hynousnesse thereof. The cock crew again and again, and this should have been a memorial of his fall and an admonition to repent: but all this availed nothing till Christ looked upon him. Likewise so powerful was this Look, that no sooner doth Christ look upon him, but he remembereth and considereth, his heart melts, and his eyes gush out with tuares. They whom Christ looketh upon, bewail their sins, sayeth S. AMBROSE as without it there is no saving good, so where it is there is all good. Whence was it that the blessed Virgin was the Mother of our LORD? It was because God had Looked upon the low estate of his handmaid. Whence is it that we enjoy any good in this life or in the life to come more than others? it is because it pleased God to look upon us from eternity, with the eyes of his mercy. Hence that prayer of the ancient Church, Lord look upon me with these eyes wherewith thou looked upon Marie Magdalen in the banquet, wherewith thou looked upon S. Peter in the hall, and wherewith thou looked upon the thief upon the cross. Grant unto me that with Marie Magdalen I may perfectly love thee, with Peter, I may bitterly ●walle my sins, and that with the thief, I may see thee for ever.  
Secondly, 
20. Readiness of it.  we may observe here the readiness and willingness of God to show mercy even to most grievous sinners. Our Lord at this time was arraigned before his enemies, bound, buffered, condemned or ready to be condemned. On the other part S. Peter had forsaken him, denied him, & that with Oaths & curses: yet forgetting the injuries done to him both by his enemies, and by his own Apostle; he remembereth him and looketh upon him, and plucketh him out of the mouth of the Lion who was ready to devour him. This and the like examples of mercy, serve much to encourage and comfort distressed souls ready to despair through the sight of their own sins. S. AUGUSTINE in his 9 & 10 sermons on the words of the Apostle 1. Tim. 1. 15. hath a sweet meditation to this purpose of the Mercy of God shown to, S. PAUL; suppose (saith he) an excellent & skilful physician should come to a place where he is not known, and having wrought a rare cure upon a man desperately diseased, would say to him whom he had cured, go thy: ways now to other men▪ who have the like disease, show them what I have done unto thee. Bid them be of good courage; I am able and willing to cure them also, If this man, should come to a person so diseasea as he was, looking for nothing but death, and should say to him, be of good courage I have seen the like disease and have had the like myself, and have been cured by him who is willing to cure thee also, and hath hiden me tell thee so much: This could not be but matter of great comfort unto him. Even so sayeth he S. PAUL, healed by the Great Physician CHRIST JESUS sayeth, unto thee who are ready to despair, He that cured me sent me unto thee, & he said unto me go & tell distressed fowls▪ what I have done to thee, what I have cured in thee, and how soon with one voycel called thee from heaven, with another I did cast thee down, with the third I raised thee up, and with the fourth I healed, perfected and crowned thee, say unto thee sick, cry unto them that are ready to despair, This is a true and faithful saying that Christ Jesus came into the world to save sinners. Why fear ye? why doubt ye? I am the chief of them, and I obtained mercy for this effect, that in me he might show forth all long suffering, for a pattern for them that should there after believe upon him to everlasting life. I was a persecuter and blasphemer, I keeped the garments of them that stoned his first Martyr Steven, I breathed nothing but furie and thirsted nothing but the blood of the Saints. I was in a spiritual fr●necie and did strick my physician, and yet he suffered me long, and in end took away my disease. Thus S. PAUL speaketh to us, and so doth S. Peter and many others, which is matter, as I said, of unspeakable comfort. This much for the cause of his repentance. The repentance itself followeth.  
And PETER called to mind the words of Jesus. Being Looked upon by our LORD; First he remembereth his words and no doubt considered and weighed his own sin. 
21. Peter's remembrance  This remembering or calling to mind importeth, that before he had forgotten, or at least considered not Christ & his Words. It is strange that he should have forgotten him with whom he was so familiar, who that night had washed his feet, and from whom that night he had received the holy sacrament: but such is the corruption of our nature that most quickly we forget GOD and his Word. Hence we are compared to lacking vessels that rune out. Hence the LORD Deut. 4. sayeth ●kè heed to thyself, and keep thy soul diligently, lest thou forget the thing which thine eyes▪ have seen, and that they depart not from thy heart for ever. And again Deut. 8, Take heed to thyself that thou forget not the LORD thy GOD, in not keeping his Commandments, and judgements, and statutes etc. who would give himself to wickedness, if he remembered and considered the Goodness of God bestowed upon him? and laid up for him, if he remembered and considered the end for which God made and redeemed him, even that he might serve him in holiness, and righteousness, all the days of his life, if he considered the filthiness that is in sin, and the great evils that it bringeth upon the body and soul, both here and hereafter. It is most manifest that we forget or consider not these things when we give place to sin. This is the cause of our offending God, and is in itself a great offence. There is no moment wherein we taste not of the Mercies of God, and therefore there is no moment wherein we should not remember him. We should not breathe oftener than we should remember him. woe to them that regard not to forget him, the time shall come when they shall be forced to remember, and that remembrance shall be one of their greatest torments. What greater torment have the damned then to remember how often, and how willingly. God called upon them? & yet they refused to hearken unto him. What greater torment then to remember how easily they might have escaped these infinite and eternal torments? and how easily they might have attained unto eternal joys. Let us therefore take heed than we forget not Christ, and if we have forgotten him, let us call to mind again as S. Peter did whose remembrance was most fruitful, for;  
He went out and wept bitterly. There was bitterness and grief in his heart, 
22. His tears.  and abundant tears in his eyes. Neither at that time only did he weep; but as it is reported by Clemens, as long as he lived He wept when he heard the cock crow, so that at last his tears drew furrows in his cheeks. We read not his words, which may be were chocked with abundance of his tears, but no doubt since he called to mind his sin, & repented fruitfully, he had thoughts or inward words both of sorrow and confidence. When he thought upon his sin, we may well think he said within himself, Alace miserable man what have I done? How do I yet live who have denied him who is the life? what wonder though the earth should swallow me up who have denied my Lord and redeemer? O wicked mouth! how could thou deny that thou knewest him who hath bestowed so many benefits upon thee? cursed tongue! how could thou abjure him who hath showed so many tokens of his love unto thee? In like manner while he thought upon these words of Christ, I have prayed for thee that thy faith fail not, we may think that he hath said within himself; I will turn to him who hath turned to me, I will look to him who hath looked to me. It is he that hath said, As I live I love not the death of a sinner. I will cast myself down at his feet, and say, Master and LORD, I have sinned against the heaven and against thee, and am no more worthy now to be called thy Son.  
Would God we would imitate the Apostle in these tears of unfeigned sorrow. 
23. Exhortation to mourn.  Nothing more pleasing to God. No face so beautiful in his Eyes, as that which is bluddered with tears. The tears of a penitent are the pearls which he delighteth in. Nothing more profitable to us. Hast thou lost thy goods? thy tears will not recover them again. Hast thou lost thy children? thy tears will not bring them back again. Hast thou lost health? thy tears will not make thee better, but rather worse. But if thou hast lost GOD and his Favour, the tears of unfeigned sorrow can bring him back again, and who would not for recovering of so great a good, with Peter here weep bitterly, with Mary Magdalen, wash his feet with tears, and with DAVID make his bed to swim with them.  
But it may be ye will say to me, 
24. Christ looketh on us.  I would do so, if Christ would turn and look upon me. Is not Christ turned to thee, when he speaketh to thee in his Word, and inviteth thee to come to him? doth he not turn and look unto thee when he offereth to thee his own Body and his Blood? Look therefore unto him and look unto thyself, Look to him sweeting his own Blood, crowned with thorns, scourged, buffeted, denuded of his garments, and all for thee. Canst thou look upon this sight without tears? what are the tears of thine eyes to the Blood, of his sacred Body, and to the sorrows and travails of his Soul? look upon thyself, consider thy ungratitude, the filthiness and defilment of thy soul and body, & how thou art exposed by thy sins to his dreadful and eternal wrath. If thou can consider this aright, it will make thee to say with the PROPHET, O that my head were waters, and that my eyes were fountains of tears, that I might weep day and night. Blessed are they that so sow in tears, they shall reap in joy; but ●o to them that will needs laugh now, for they shall mourn and that without comfort for ever. The Lord make us wise in time, and that for the merits of Christ, to whom with the Father etc.   

A SERMON UPON the XV. Chapter of MATTHEW.  Vers. 21. Then jesus went thence, and departed into the coasts of Tyre and Sidon. Vers. 22. And behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me O LORD, thou Son of David, my daughter is grievously vexed with a devil. Vers. 23. But he answered her not a word. And his disciples came and besought him, saying. Send her away, for she cryeth after us●●. Vers. 24. But he answered and said. I am not sent, but unto the lost sheep of the house of Israel. Vers. 25. Then came she and worshipped him; saying, Lord help me. Vers. 26. But he answered and said, It is not meet to take the children's bread, and to cast it to dogs, Vers. 27. And she said, Truth Lord: yet the dogs eat of the crumbs which fall from their Master's table. Vers. 28. Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole, from that very hour. 
I Have made choice of these words at this time, which contain a most notable history, 
1. Fitness of the text for humiliation  and most fit for the work which we have in hand this day: for in it is set before us an exact pattern teaching us how to pray, and how to wrestle with God, so as we may prevail and have a blessed success, as the woman here mentioned had, who prayed with such faith, confidence, humility and invincible constancy, that not only obtained she her desire, but much more, O woman! said our Saviour unto her, great is thy faith, be it unto thee even as thou wilt. The history is very easy and and plain and requireth not so much to be explained, as to be remarked and applied. Three things are chiefly considerable in it. First the description of the person so much commended here. Secondly her carriage toward Christ, 
2. Description of the person here spoken of, from her sex and country.  and his behaviour toward her. Thirdly the obtaining of her suit and praise of her faith.  
To come to the first. The person that was here a supplicant to our Lord was a woman. One of the weaker sex, by which the devil first prevailed against man, & expelled him from paradise and the joys of it. Secondly she was a gentile, or a heathen woman, as S. Mark telleth us, she was none of the peculiar people of God, but a greek as it is in the original, which according to the phrase of scripture, is as much as a gentile, and so a stranger from the Commonwealth of Israel, and had her being among them who worshipped the devil in stead of the true God. Thirdly yet more, she was a Canaanite as S. Matthew calleth her. S. Mark calleth her a Syrophenician both which agree very well. Phenicia where Tyrus and Sidon here mentioned were, was possessed by the postoritie of Canaan, as we may see in the 10. of Gen. Where Moses telleth us, that the sons of Canaan inhabited both judea and this part also, and the eldest son of Canaan was Sidon, who gave the name to that ancient & famous town expressed here. So then these whom the greeks called Phenicians from the abundance of Palm trees that grew in their country were called by the Isralites Canaanites. Hence in the 5. of Joshua, those that were called in the hebrew, kings of Canaan, are now called by the seaventy INTERPRETER 9 kings of Phenicia. S. MARK addeth, that she was a Syrophenician, not only because that Country was a part of Syria, but also because it was particularly termed Syrophenicia: in respect it was next adjacent to the chief part of Syria. Thus ye see, She was not only an heathen woman, but also a Cananite; That is one of the worst of the Heathens, who for their grievous and unnatural, sins were very abominable.  
This part of her Description is set down not only to show, 
3. Why this is mentioned.  That the Spirit of God doth breath where it pleaseth, but also that the glory of the grace of God wrought in this Woman and manifested by her at this time, might appear the more. When the Jews, the Scribs and Pharisees who had the LAW and PROPHETS daily in their hands, did fly from our Saviour, Who followed them, and made him at this time to retire from them for a while, because of their unworthiness, yet this woman followeth him, though in appearance flying from her, and would by no means leave him, till she obtained her suit. Besides the benefit bestowed upon her, was a presage, as it were, of that mercy which was to be taken from the Jews, and to be bestowed upon the Gentiles, and by which the devil who so long and so grievously had vexed their souls, drawing them to so many errors and sins, was to be expelled from them.  
Lastly, She is descrived from her distress & misery. Her daughter had an unclean spirit saith S. MATTH, 
4. Her distress.  and was vexed thereby. So it was affliction that drew her unto Christ, and was the occasion of this singular manifestation of the grace that was in her. IT would have seemed that none had been more miserable than she, but yet experience taught that it was good for her that she was so afflicted. Had it been otherwise with her, it may be she would not have taken such notice of Christ as she did, when she heard of him, & it may be would never have come to him. So it was good for Manasses that he was bowed down with heavy bonds, that he could not lift up his head nor get any release, that did drive him to God, and made him seek God most humbly and earnestly, who also heard him and was entreated of him. It was good for the Prodigal son, that he could not get so much as the husks that the swine did eat. This made him come to himself again, & to return to his father, who received him graciously. It was good for the Thief whom our Saviour converted, that he was nailed to the Cross; if it had been otherwise, i● is like enough he should not have been in Paradise as he is now. So look not to the cross and to the bitterness of it, but look to the fruit thereof. Happy is that cross, although it were to beo vexed with a devil, that sends a man to Christ, to get salvation in him. But let us now come to the behaviour of this Woman.  
Here ye have first her address to Christ, and the manner of it. 
5. She comes to Christ.  2. The mighty temptations which her faith meet with and overcame. First being sensible of the greatness of her own misery, and understanding that Christ was come to these parts, although as man he laboured to keep it as secret as could be, and having no doubt heard that he was called the Son of God and the Messi●s, and that he had proved himself to be such an one by many miracles, and that he lovingly received and powerfully delivered all that came unto him; She, I say, having heard this, cometh to him full of faith and confidence, that she will be also relieved by him. She goeth not to Enchanters or Socerers, to drive out one devil by another, as appearantly hath been the practice of these heathen parts where she lived, but forsaking these impieties, she goeth to Christ to seek help. And mark, I pray you, how she cometh.  
She goeth not as CHRYSOST. observeth to Peter, James, or John or any of the Apostles that they might get her access; 
6. Her faith  but she goeth to himself immediately, and she cometh to him with a prayer full of faith, fervency; humility & most fit to stir up pity and compassion. SHE cried after him, who seemed to hasten from her, & cried far louder with her heart, then with her mouth, Have mercy upon me O LORD, thou son of David, for my daughter is grievously vexed with a devil, O LORD sayeth she; see her faith, she acknowledgeth by this style his Deietie and almighty Power. Thou Son of David. Here her faith acknowledgeth that he was the Messias and promised Saviour of the world: for it is manifest by many places of the Gospel, that the Messias was commonly so called be way of excellency, because he was to come of his seed, and to sit in his throne. This was the ground of her confidence. It might have been said, If he be the LORD, how darest thou so importune him? but her faith was ready to reply, he is the Son of David also and the Saviour of the world. For this end came he down from heaven, hath humbled himself, and hath assumed such flesh as I have, that I might have access unto him, that I might not be affrayed to speak unto him. Therefore sayeth she, O LORD thou Son of David, have mercy upon me, for my daughter etc.  
The reason of her cry is expressed in these words, my daughter is grievously vexed with a devil. 
7. Expression of her misery.  This was a lamentable case and could not well be fully expressed by words. We may easily conceive how much this distress afflicted her. What a doleful spectacle was it for her, to see her daughter daily so tormented as they are whom the devil getteth power to vex? We know that some natural diseases breed so terrible convulsions & such intolerable pains, as hardly can we endure to look upon them, that are in such a case. The eyes are like to burst out of the head, the mouth foameth, the face is turned about, sense is taken away &c, How much more miserable may we think the estate of this woman was, who was vexed with a devil. Fathers and mothers who have sense of natural affection, may conceive this better than I express it: her loud and importunate cries show how sensible she was of it▪ she might have said, Alace, O LORD my torment is intolerable. What shall I do? whether shall I go? I cannot leave my daughter, she is so tormented. I cannot stay with her, The beholding of her sufferings is so grievous unto me, she is not dead, and yet a thousand times worse than dead, O LORD therefore have mercy upon me.  
This is her suit, that he would have mercy upon her. Mark the words, 
8. She seeks mercy.  I pray you. she says not, Pray to God for me, but Lord have thou mercy, and it shall be well. Thou art the LORD, I have not brought her to thee. Thou sees that which is absent, Thou knowest that which is hid. I desire thee not to go to her, nor yet to speak a word that she may be whole, only have mercy, and that will put away the devil, and subdue all his power. See here the wonderful strength of her faith. Secondly she sayeth not, have mercy upon my daughter, but have mercy upon me. She counteth the misery of her daughter her own, it touched her as if she had been in that same estate herself. Secondly it seemeth she hath thought her daughter was so afflicted because of her sins, which she desires to be removed by mercy, that so her daughter might have health. Lastly it is remarkable that the thing she requireth is the exercise of mercy. Mercy is but one word, but comprehendeth under it all Good that we stand in need of, and with all includeth a confession of our own misery, as if she would have said, O LORD it is not in confidence of any worthiness or righteousness in me, that I present myself unto thee, I fly to thy mercy the haven and harberie of sinners. My misery is great, but thy Mercy is greater. The disease is grievous, but nothing to thee the Great and merciful Physician.  
Hence we may learn what we should fix our eyes upon this day, 
9 Why it should be sought by all.  after we duly viewed the great miseries wherein we are plunged either by reason of our sins, or by reason of their woeful effects. Where to shall we look but to the Mercy of God in Christ? and say with this woman, have mercy upon me O LORD etc. With the Publican, be merciful to me a sinner, with DAVID Have mercy upon me O LORD, according to thy Loving kindness, and according to the multitude of thy compassions, blot my transgressions out. This Mercy is the refuge of sinners. This is our main comfort that our God is the God and Father of Mercies, that his Mercies are over all his works, and reach even unto the heavens. Mercy is the name wherein God delighteth most, The LORD, The LORD Merciful etc. and wherein our strength against despair lieth, and as we said, it comprehendeth all the good we have or would have. If we say God is Light, that importeth but one thing, if we say God is our Strength, that importeth but the strengthening of us, but when I say, that he is the God of my Mercy, that imports all whatsoever we are, whatsoever we have or desire, in nature, in grace, in intention, in conversation, in faith, in hope, in love, in deliverance from evil or enjoying of good, that is all of his Mercy, and his Mercy can give it all.  
Come therefore O man, 
10. Invitation to it.  if thou have a penitent heart, fix thine eyes this day upon this Mercy of God, be not swallowed up with the greatness either of thy sins or sorrows. Art thou polluted with uncleanness & filthiness of thy flesh? yet cast not away thy confidence, remember what this Mercy of God did to that unclean and sinful woman who washed the feet of Christ with tears, in the 7. of Luk. Hast thou been a murderer, thief or oppressor? remember what the Mercy of Christ did to that Thief who was crucified with him. Many villainies, it may be, had he done, yet when he with a penitent heart said, LORD remember me when thou comest to thy kingdom, this Mercy answered, verily to day thou shalt be with me in paradise. hast thou been a persecuter and blasphemer? Remember what this Mercy did to S. PAUL, it made him who was before a wolf, to be a pastor, it made him to be an Apostle, who was before a persecuter, and to be a prime builder of that Church which before he wasted. But let us proceed, and see how this fervent & devote Prayer was accepted.  
It is said by S. MATTHEW that he answered her not a word. 
11. Christ his silence.  What a strange thing was this? this miserable woman prays, cries again & again for mercy, & yet the Saviour and lover of mankind, giveth no answer, he that is the eternal Word, is silent. He that was the opened fountain, seemeth to be closed, he that was the great and most kind Physician, seemeth to deny all cure. This was the first assault of this woman's faith, and it was not a small temptation. She might have thought with herself, alace I heard he received all that came unto him graciously, but now I find by mine own experience, that either this report is false, or at least, I am extremely unhappy, man cannot help me, and God will not hear me. What shall I do? but such thoughts entered not into the devot heart of this woman. For all this she continueth crying still, as appear by the following words.  
Hence we should learn that which our LORD often urgeth that we should pray and not faint. 
12. Her perseverance.  There is in us naturally impatience, whereby we weary soon when we are not heard. If God hide his face for a while, & seem to forget us. we give over. O say we, we have prayed and it may be again and again, and yet we had no answer returned us. But consider, although thou hast prayed, yet it may be, thou hast not cried, thou hast not been earnest nor fervent in seeking God. Alace how often do our hearts wander, when our lips move in prayer? and we do not so much as remember that we are praying. Secondly suppose thou hast cried with fervency to God, yet that is not enough, thou must also persevere and not weary. Thou must still ask & seek & knock. God hath not promised to grant our desires upon the first or second or third petition. This assurance is only given to them who continue without fainting. Abraham was an hundreth years old before he obtained Isaac that was promised him. No doubt the mother of Samuel hath poured out her heart often before God, err she conceived. Simeon waited long for the consolation of Israel, before he got Christ in his arms, Luke 2. So Anna the prophetess departed not from the temple, but served God day and night with fasting & praying, err she was blessed with the sight of our Saviour. O LORD sayeth DAVID Psal. 22. I cry to thee in the day time, and by night I am not silent. So then perseverance in prayer is necessary for obtaining our suits. Neither need we fear that this importunity will displease God. It is not with God as it is with the great ones of this world. If they vouchsafe not an answer to our petitions, and yet be again and again importunated, this is the way to offend them and make them more difficult. But a restless importunity and a kind of violent urgeing of our desires, is most acceptable to God, which if we use rightly, we are sure to obtain that which we seek or that which is better. Now let us proceed to the second temptation wherewith the faith of this woman was assaulted.  
The disciples of our Lord moved either with pity or impatience at the hearing of the frequent cries of this woman, 
13. The disciples entreat for her.  desire him that he would dismiss her, send her away, say they, for she cryeth after us. Her cries troubled them and, it may be, caused the people to gather about them. To this our Lord answereth, I am not sent but unto the lost sheep of Israel. Strange! and as it would seem very uncomfortable words for this woman.  
The meaning of the words is not, that he came not to redeem any but the Jews, 
14. how christ is sent to the lost sheep of Israel.  The scripture clearly telleth us, That he is the propitiation for the sins of the whole world: & that God so loved the world, that he gave his only begotten son to the death, that whosoever should believe on him, should not-perish, but have eternal life. In the 1. of Mal. it is promised by God, that through the Messias, his Name should be great among the gentiles, from the rising of the sun, to the going down of it. In the 2. of Haggai he is called The desire of all nations. Isai. chap. 11. foretold that the root of Jesse should be an ensign to the people, and that to it the gentiles should seek. Before him DAVID prophesied Psal. 2. That the heathen should be his inheritance, and that the outmost ends of the earth, should be his possession. And long before him Jacob said, That when Shilo came or the Messias, to him should be the gathering of the nationes. What then ye will say, doth our Saviour mean by this, that he was not sent but unto the lost sheep of Israel? I answer, he meaneth that he was sent to be Borne among them, to work his miracles among them, to be visibly conversant with them, whence he is called The Minister of the circumcision. Rom. 15. God carried that respect to the Jews because of the covenant made with their fathers, that the Messias was both to come of them, and to do his wonderful works among them, not going nor sending to others, till they had made themselves unworthy of his presence.  
This is the true sense of his words, 
15. her victory over this temptation.  yet the woman might have easily conceived them, so as if they hide simply excluded her from his favour, as not belonging to his care. This was a mighty assault, yet is she not dashed for all that. On the contrary the strength of her faith doth kith the more, in greater servency and greater devotion, for now she runes before him, and falleth down at his feet, worshippeh him acknowledgeth her own unworthiness, and his infinite excellency, and withal reneweth her petition, saying, LORD help me. Her faith wise passeth by the words of our Saviour, she giveth not a direct answer to them, but still enforceth her suit, as if she would have said, O LORD, I cannot reason with thee, I cannot answer thee one of a thousand, thy Words are above my reach. Yet one thing I know & believe, that thou art the Saviour of the world, who came for them that are miserable and lost, and such an one I am, therefore LORD, help me. Let them be affrayed of these thy Words, who seek the not, but as for me I seek thee, and will not leave thee, until thou have mercy upon me, and sure I am, thou not only may, but will do it, howsoever thou hide thy Love for the time.  
Here we may learn, 
16. How we should imitate her.  how to encounter with a dangerous temptation which sometimes is suggested unto men, namely that they are none of those whom God hath chosen, or upon whom he hath set his LOVE, and to whom his special Care belongeth. If Satan assault thee this way, do as this woman did, go thou and fall down at the Feet of Christ to worship him, & lay, LORD help me. Search not into the deep mystery of God's Predestination, which thou art not able to wade through, secret things belong to God, and things that are revealed to us. say thou therefore to him, O LORD thou hast revealed, that thou came To seek and save that which is lost, and that thou willest not the death of sinners, I am a sinner and I am lost, O LORD, therefore have mercy upon me and help me. Say or do what thou will, I will never depart from thee till thou bless me. Now let us here the answer of our Saviour to the woman's renewed petition. 
17. The third assault of her Faith.   
Suffer The children to be first satisfied, said our Saviour unto her, as it is in S. Mark, For it is not good to take the bread of the children, and to cast it unto dogs. What I pray you could seem more harsk than this? he represents her unworhines unto her in respect of the Jews, to whom, he said before, he was sent. He calleth them children and her a dog, and insinuateth that suppose she were to get any help from him, yet was it not to be expected at this time, since the children were not yet satisfied, whose bread ought not to be casten unto the dogs. This was the third comptation & a mighty one. She looked for a gracious acceptance at the first; and yet findeth herself still rejected, and that with a reproach in end, yet her faith is so far from being broken with this, that the vigour and strength of it still increased. A little flame is soon quenched, but a great fire the more it is opposed becometh the more violent: so a strong & lively faith, overcometh all impediments, and maketh a man to say with Job, although the LORD should slay me, yet I will trust in him.  
Hence this woman claspeth yet faster to her Saviour and his Mercies. Truth LORD, said she, yet the dogs eat of the crumbs that fall from their master's table. 
18. Her victory over it  Strange! and wonderful words full of humility, modesty, faith, and wisdom. Humility for she acknowledgeth herself to be a dog, as she was called. Modesty, for she expresseth only what is due to dogs, not inferring what was due to herself, but leaving that to be inferred by our LORD. Her faith also shineth in these words for she professeth that she believed the miraculous deliverance of her daughter to be but as it were a crumbe, in respect of these great things which his Mercy could give. Her wisdom also, appeareth greatly in these words, for she taketh advantage of our Saviour his own words, & useth that as a most pregnant argument to persuade him, which he used as an argument to repel her, as if she would have said, O LORD, thou callest me a dog, and I confess that in truth it is so: but in the mean time, even dogs have liberty to eat of the crumbs that fall from the tables of their masters. this is all I ask. I take not upon me to sit down at the table, nor to take a way the bread of the children. That which I desire is but as it were a crumbe in respect of these great miracles, which thou hast done and can do for the Jews that are the children. Neither can they be justly offended that this crumbe is cast to me though a dog, since I am in such extreme necessity.  
Thus ye see how strongly she wrestleth with God, 
19 Jointure of humility & confidence necessary.  and that with the arms of humility and confidence, which are most fruitfully always joined together, for confidence without humility, leadeth to presumption, and humility without confidence, leadeth to despair. Hence we may learn how to behave ourselves in the like temptation. Sometimes our troubled conscience representeth unto us the greatness of our unworthiness. It telleth us that notwithstanding of so many favours bestowed by God upon us, yet we have turned with the dog to the vomit, and with the sow to the mire again; and therefore are unworthy to be any more regarded by him. In this case; we should in all humility acknowledge our unworthiness, and say with the Prodigal soon, I have sinned against the heaven and against thee, and am no more worthy to be called thy soon, make me but as one of thy servants. Yea and with this woman should confess that it is well for us if we be admitted to the least crumbe of Mercy. On the other part, we should with confidence cleave fast to God, being persuaded that he will not deny us a crumbe of Mercy, & that one crumbe being granted will relieve us. For were our sins never so great, yet are they nothing as it were in respect of the infinite Mercy of God. When a king sayeth CHRISOST. upon 51. Psal. Though he be but a man as we are, commandeth a malefactor to be set at liberty, the governor, the jailor, the authority of the laws cannot hold him in. how much more is the King of kings, who hath absolute Power both of men and Angels▪ able to deliver us not only from punishment, but also from the bonds and chains of our sin. Thus we have seen the wrestling of this woman, now let us behold her victory.  
O woman sayeth our LORD, 
20. her praise  Great is thy faith, be it unto thee even as thou wilt. He cannot longer conceal his Love & affection and therefore breaketh out in words of Praise & admiration, signifying that his former silence and refusels proceeded not from want of love which was so great in him that with great difficulty he had hid it till now. Great is thy faith sayeth he. Thy faith is not common nor ordinary but singular & great; GREAT in respect of the great things which thou believest of me. Great in respect of the invincible strength and firmness of it. Great in respect of the small means of faith which thou hast had. Thou hast not seen me cure the leprous, open the eyes of the blind, or raise the dead, and yet believest so firmly so great things of me. Be it therefore unto thee as thou wilt. This great faith of thine is not only able to obtain this benefit which thou askest, but also whatsoever thou wilt. Thus ye see her difficult sight endeth in a sweet and glorious victory, 
21. Why God delays to answer his saints.  the vehement tempest wherewith she was tossed, endeth in a most pleasant calm and tranquillity.  
Hence we may perceive first, that God hides himself from his own, though vehemently crying upon him, not for any want of Love and care, but for his greater Glory, and their greater Good. Wherefore did he so much reserve himself from this woman, but that the Glory of his Grace wrought in her, might appear the more, that he might draw forth the treasure which was hid in her heart, and that the trial of her faith being much more precious than that of gold which perisheth, might be found to Praise, and Honour, and Glory both in this world, and also at his appearing. Hence where ever the Gospel hath been, or shall be preached from the east to the west, from the south to the north, this woman and her great faith shall be praised and commended. So doth he often with other his saints. He answereth them not, for a time, that their virtues being exercised, may be tried and perfected, and that they may rejoice the more and be the more thankful for his Favours, when after long delay they are obtained. With them that are weak, He dealeth often as with them that are infants, giving them their petitions at the first, whileas for the former reasons he exerciseth them long and hardly, who have greater Strength and solidity of Grace. Grudge not therefore at the delay of GOD his gracious Answer, but be assured that his time is always most fit and most convenient.  
Secondly, 
22. The power of Prayer.  We may perceive here the wonderful power of Prayer when it is rightly qualified. It obtaineth that from God which for greater reasons would seem should be denied. It maketh him in a manner to change his sentence, and so wrestleth with him that is invincible, that it prevaileth with him. The scripture is full of examples. MOSES had the Egyptians behind him, and the red sea before him: he cried to GOD, and the sea was divided, so that the children of Israel went through as if it had been dry land. Hezik●ah spread the blasphemous letter of Senacherib before the LORD and prayed unto him, And the Angel of the LORD smote 185000, of the enemies. Neither should we think but many wonderful things are and shall be still obtained by Prayer. If we knew all the passages of GOD'S Providence throughout the world, this would be evident unto us. I mean not that men should now expect miracles, but this I say, If it be fit for us to obtain the thing prayed for, GOD will give it although miraculously, & so hath he often also done. I shall give you but one example which S. AUGUSTINE in the 22. of his books of the City of God 8. chap. sayeth, he was an eye witness of, and therefore we have no reason to distrust it there he reporteth, That a man of good worth in Carthage having received him into his house, being then but young and newly come from Milan, had fallen into a grievous disease. Once he is cutted by the advice of the Physicians, yet something escaped them, which again renewed the corruption. The Physicians being again consulted, assure him he could not live, unless that part were cutted anew. This bred an exceeding grief to him, wishing rather to die then to endure such an intolerable pain. Always in end he condescended to it, and the day is appointed. The night preceding it, AURELIAN Bishop of Carthage and other pastors come to visit him. They pray for him, who joined with them in most fervent and devote prayer. Therefore he intreateth them to return to morrow and to recommend him to GOD. Accordingly then they come and pray. The Prayer being ended, the Physicians look to the part being to use their cure, But there they found all to be whole and sound.  
But ye will say to me, 
23. how prayers are not heard, for want of the sense of our misery spiritual.  whence cometh it then to pass, that our prayers have so small effect? I answer, we pray not aright and therefore find not the wished fruit of our prayers. We follow not this patron which is proposed unto us. She cried and prayed fervently being sensible of her great distress, but our prayers have no life in them, and that because we have not a due sense and feeling of our misery which is far greater than hers. But you will say to me, there is none of us (blessed be God) uëxed with a devil, & how then can we be in such or a worse estate than she was? The answer is easy, for first, the devil vexed but the body of her daughter, and amongst us many have their souls fully subjected to his power through grievous sins. Sin is a great devil sayeth CHRISOST. writing upon this place, at least it is an argument of his presence in a most woeful manner. The bodies of good men and women may be vexed with Satan: and that makes them to be but the objects of pity, but when sin reigneth in the soul, men are wicked; and the objects of the wrath and Hatred of GOD. Now how much the devil prevaileth by sin, and holdeth men captive at his pleasure, the great abominations of this land and city do plainly testify, the Love and Fear of God is not in the hearts of men, his Name is profaned, his Sabbaths are violated, Superioures are disobeyed, the hearts of men are full of hatred and malice, every place is polluted, with whoredom, falsehood & oppression, lies & slanders abound. What a strange power than hath Satan gotten over us? if there be any sense in us, how great reason have we to mourn and sigh for all our own sins, and for all the sins and abominations done in the midst of this land.  
Secondly we have great reason to fear that Satan and his instruments shall get power over our bodies and estates. 
24. For want of the sense of our misery worldly.  When I pray you is the devil more loosed in this kind then in the time of wars? If at any time, his Throve is then set up: for then the exercise of religion is banished or much hindered, Justice hath no place, the authority of laws is contemned. Men give themselves to uncleanness, to drunkenness, to the oppression of the weak & poor, The bodies of men are murdered, their means are spoilt. This is one of the most terrible Plagues of GOD, whereto David preferred the pestilence. Now this we justly fear, and have we not reason then out of the deep sense of so great an evil to cry unto God mightily; this woman cried vehemently for one, but among us many thousands are in danger.  
Secondly, Her prayer proceeded from a true and lively faith, whereby her heart was purged from her former sins, 
25. For want of amendment of life.  and now set wholly upon God. But alace we continue still in our iniquities, and what wonder then that our prayers are not heard. Would we have God to do our will, when we rebel against his most Holy Will? Though ye multiply your prayers I will not hear, saith the LORD, when ye spread out your hands, I will hide my face, because your hands are full of blood. And again, Is this the fast that I have required, for a man to hang down his head as a bulrush? is not this the fast that I have required to lose the bands of wickedness, to undo the heavy buedens, and to let the oppressed go free? Isai. 58. Hence it is, that our manifold humiliations and prayers bring not forth the desired fruit. Some will acknowledge their sins, and promise to amend them, but in the mean time bring forth no fruits worthy of amendment of life. Some will not so much as acknowledge their own sins, but stand still in the maintenance thereof. We read Jeremiah the 42. and 43. that JOHANAN and the remnant of the Jews that were with him after the destruction of Jerusalem desired JEREMIAH to pray to God for them, and promised to obey the Word of the LORD whatsomever it was. JEREMIAH did, so & brought him back this answer, That if they would stay in the land of Judea, it should be well with them & that they needed not fear the king of the Chaldeans, of whom they were affrayed for the slaughter of Gedaliah, for God would incline his Heart to favour them. whereas if on the other part, They would go down to Egypt as they intended, They should perish by the famine, by the sword, and by the pestilonce. JOHANAN and the rest of the proud men having heard this which was contrary to their humour replied, That this which he said was false, and that the LORD had not spoken so, but that BARUCH the son of NERIAH did set him upon them, to persuade them to stay in the land, that they might be delivered into the hand of the Chaldeans. Even so it fareth with many: They promise indeed to obey the Word of the LORD, but when the Word of the LORD is told them, if it cross their intentions and desires, they say it is not the Word of the LORD, and so continue in their evil courses. No wonder then that GOD hear not their prayers, not the prayers of others for them. If we would be heard, we must wash our hearts from wickedness, and put away our vain thoughts from us, and as we said before, most still continue knocking at the door of God's Mercy. This if we do, we may be sure God in end will give us a comfortable answer; which the LORD grant, and that for the Merits of Christ to whom etc.   

A SERMON UPON the XVIII Chapter of S. MATTHEW.  Vers. 18. Verily I say unto you, whatsoever ye shall bind one earth, shall be bound in heaven: and whatsoever ye shall lose on earth, shall be loosed in heaven. 
OUr blessed Saviour having declared in the words preceding, 
1. Intenti●●●●  in what manner, a sinner that is obstenate and disobedient to the voice of the Church is to be dealt with; namely, that he should be accounted as an heathen and as a publican. He now in the words that I have read, showeth what is the efficacy & power of the Sentenco of the Church, even that it is no less, then if it were pronounced in heaven, and by GOD Himself. A man rejected by the Church, and ordained to be accounted as an heathen, and a Publican, might have thought within himself: what albeit such or such men esteems so of me, if they misregard me, & account of me as of an heathen or publican, I shall do the like to them, and shall as much disesteem them. No sayeth our Saviour, it is not only their bare sentence and esteem, that is to be looked too. That which they do rightly in this kind is ratified, confirmed and allowed by God in heaven. And he that will despise them, must despise GOD and Heaven, and therefore they against whom this Sentence of the Church is pronounced, are not only liable to the contempt and disesteem of men, but also to the Judgement and Condemnation of GOD, for sayeth our Saviour, Verily, I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven.  
The words ye see, 
2 The promise made to all the Apostles.  contain a promise. Therefore we shall shortly first consider to whom this promise is made. Secondly, we shall consider the promise itself. for the first, it is to be observed that the promise is made not to one of the Apostles but to all, for it is said in the plural number, Whatsomever ye shall bind &c. in the 16. of S. Matth. Our Saviour sayeth particularly to S. Peter, to thee will I give the keys of the kingdom of heaven, and whatsomever thou shalt bind on earth, shall be bound in heaven. But here that same power is expressly promised to all the Apostles, & was accordingly performed in the 20 of S. Joh. when our Saviour saith to all the Apostles, & not only to S. Peter; A● my father sent me, so send I you, receive the holy Ghost; whose sins ye remit, they are remitted, and whose sins ye retain, they are retained. It is manifest therefore, that nothing more was promised or given to S. Peter, then to the rest of the Apostleis It is true, that some do affirm that the keys promised to S. Peter importeth a greater power, then is this of binding and losing: but Cardinal BELLAR, in his first book of the bishop of Rome and 12. chap. rejecteth this conceit as new and unheard of, and affirmeth that the full and perfect effect of the keys is to bind and lose. The power and authority promised, saith he, is expressed by the keys, & the use thereof by binding & losing, which our Saviour setteth forth in these terms, to show that the power expressed by the keys, rather than by opening and shutting, is in borrowed terms: & that heaven is opened or shoot, when men are loosed from their sins or bound therein. So the jesuet Maldonat writing upon the 16. of S. Matthew, sayeth, that the power of opening and shutting heaven, is Mataphorically expressed by the keys, and the same power, sayeth he, is thereafter declared by another Metaphor of binding and losing. Thus it is clear, that as all the rest were equal unto S. Peter, in the power of binding and losing. So were they equal to him in the power of the keys, and therefore S. Hilary in the 6. book of the Trinity, saith of all, O holy and blessed men, who did obtain the keys of the Kingdom of Heaven, and power to bind both in heaven and in earth. 
3. And to their Successors.   
Secondly, It is to be observed, that this power of binding and losing, was promised to the Apostles, not as a personal privilege which was to die with them. It was appointed & given by our Saviour for the benefice of his Church unto the world's end, and without it his Church had not been sufficiently provided of helps necessary for the preservation of it, as we shall see hereafter. This power therefore was promised to the Apostles, as they were pastors of the Church, & to their successors in that office, even to them, to whom the Ministry of reconsiliation ordinarily belongeth; whence this power hath ever been exercised by them in the Church of Christ, as may appear by the innumerable examples, and canons of the christian Church. But we come now to the promise itself. 
4. What should be bound.   
Whatsoever (saith our Saviour) ye bind etc. First when he says that Whatsoever they bind shall be bound in heaven, he meaneth not that he was to give the Apostles or their successors an absolute power to do in this whatsoever pleased them. No he sent them as he was sent, in his own vice, and stead, to bind such as he will have to be bound, and to lose such as he would have to be loosed. In this he hath not left them to their own judgement, but will have them to follow his direction set down in his word, he will have them rightly to use and govern the keys, and if they do that, his promise is, that whatsoever they bind on earth, shall be bound in heaven. etc.  
Secondly, 
5. A man is bound by his own sin.  The thing whereto the promise is made, is their binding and losing upon earth, Whatsoever ye bind etc. For clearing of this consider; that a sinner is bound by his own sin, before any sentence of the Church be pronounced against him. He is bound first by it in so far as being overcome by his own corruption, he is made the servant thereof, unable to do good or eschew evil. Secondly, he is bound by his sin with the guiltiness of eternal death and condemnation. Hence sinners in scripture, are so often compared to prisoners and captives, and the effect of Christ his grace, is called a deleverance from this Captivity. But this is not the Bond that is meaned here, for it is not the Church but the sinner himself, that bindeth himself in this kind.  
There are some who think that this losing of the Church, 
6. To lose is not to preach.  is nothing else, but the preaching of the Gospel, and that the power to lose, is only a power to preach the Gospel. This Exposition cannot stand, for first the seventy disciples received a power to teach the gospel. Luke 10. but they had not the power to bind and lose, which was given to the Apostles, and not to them.  
Secondly, The Apostles had the power of preaching given to them long before this time, as we may see Matth. 10. Thirdly, A man may be well taught, and yet not loosed from his sins, and on the contrary, many are not bound in this manner that our Saviour speaketh of, who are not taught as all these who are without the Church, to whom the power of the keys extendeth not. 
7. The power of binding and losing is not only declarati●●.   
There are others who think, that to bind and lose here, is nothing else, but to declare that a man's sins are bound or loosed by God. But first, this agreeth not with the words of our Saviour, who sayeth not, Whose sins ye declare to be bound, shall be bound, but Whatsoever ye bind, shall be bound; so JOHN. 20. he sayeth, Whose sins ye retain, are retained, and whose sins ye forgive, they are forgiven, and in the 16 of S. Matth, he promiseth this Power under the name of the keys, as we said, now if a man had only power to declare a door to be opened that was open before, or a man to be loosed that was lose before, how could he be said truly to have the keys of the house? or to have the power of binding and losing? such a man certainly, if it were thus, it should not be so much pastors as sinners themselves, who should have the keys of heaven, and the power to bind and lose. Secondly, suppose it had been the mind of our Saviour, to give a true and proper Power of opening and shutting heaven, of binding and losing sinners, of retaining and forgiving sins, how could he have expressed it more fully then in the terms which he hath used, To the will I give the keys of the kingdom of heaven, whatsoever ye bind on earth, it shall be bound in Heaven etc. Whose sins soever ye retain, they shall be retained etc. Thirdly, the manner of our Saviour's speech, when he promised this Power, which is with a serious and vehement attestation, Verily I say unto you, and the ceremony used at the performance of it, which was by breathing on them, with these words, receive the holy Ghost, these circumstances I say do show, that our Saviour intended to give, and did actually give a greater power, then is that of declaring a thing to be, which already is. beside the Repentance of men is a thing, which pastors cannot perfectly know, and therefore they cannot certainly declare a man to be loosed from sin. For these and other reasons I make no doubt, that the Power promised here by our Saviour, is not barely a declarative, but also an effectual Power, which worketh some effect upon men. So the holy Fathers have understood this. CHRISOST. in his 3. book of the priesthood saith that Christ hath given to men that are upon earth a power to dispose of things that are in heaven. This Power sayeth he, he hath not given to the angels or Archangels for to whom of them hath he said, to the will I give the keys of the Kingdom of heaven, and whatsoever thou shalt bind on earth etc. Earthly kings. saith he, have power to bind & lose also, but their power extendeth to the bodies of men only, whereas this Power reacheth unto the soul and unto heaven. That which the servant doth here beneath, the LORD confirmeth above, and the LORD in a manner denizeth to follow the servant, the binding on earth, being prior (at least in order of nature) to the binding in heaven, and the losing on earth, being before the losing in heaven. So writing upon the 20 of S. John, on these words, Whose sins soever ye retain, they are retained; he sayeth, that our Saviour endued his Apostles with such a Power, as a king giveth to governor's under him, when he giveth them power to cast into prison, and to take out of it, and writing upon these words, To thee will I give the keys of the Kingdom of Heaven. Matth. 16. he sayeth that Christ hath given to a mortal man the Power of all things that are in heaven, for this cause our Saviour addeth here these words, on earth whatsoever ye bind. (On earth) To what purpose is this aded? but to signify the amplitude and greatness of his Power, and that how soever it be done by earthly men, yet it shall have an authority & force of a sentence and law in heaven, as if a mighty Emperor would say to one whom he much trusted, and to whom he had given a most ample commission, Whatsoever thou wilt do in the remotest parts of my dominion. I shall allow and ratify it. The farrer that servants are from their Masters they use to take to themselves the greater liberty, and it is a token of great trust in the master, when he committeth power to them in such a case. Thus we see that Pastors have properly a power to bind and lose sinners, let us now consider more particularly in what manner they do bind and lose, and how their binding and losing is accompanied with binding and losing in heaven.  
The Bond wherewith Pastors by virtue of the keys do bind sinners, is directly and immediately an ecclesiastical bond, exercised about sinew, as it as an offence of the Church. 
8. What is the binding & losing of the church  So their losing is directly and immediately an untying and losing of that ecclesiastical bond, wherewith they have bound a sinner, whence of necessity their binding most go before their losing, in this kind they can lose nothing this way, but that which before they have bound. But how then ye will say doth their binding or losing reach to a man's sin, as it is an offence of God? I Ans. This is not but mediately and indirectly, in so far as they do such a thing; upon the doing whereof, Christ hath promised to bind or lose the sins of a man. The like we have in haptisme, wherein sin is taken away, if he that is baptised put no impediment, all that the minister doth, is but a washing of the body, and an incalling of the blessed Trinity, yet this Action as an instrument or condition, carrieth with it the remission of sin, and purging of the soul: So in the matter that we have in hand the pastor bindeth the person guilty with an ecclesiastical bond, directly, and again looseth that same bond by ecclesiastical absolution or reconciliation, yet by virtue of Christ's promise set down in these words, upon the doing of this, GOD in heaven doth bind or lose the sins of such a man. Thus we see how God not only principally, but also alone immediately taketh away sin, for the minister only performeth an ecclesiastical action, upon the doing whereof, GOD by virtue of his own Promise, taketh away the sin of such a man.  
Secondly, 
9 It consists in excommie nication.  Ye may ask wherein this ecclesiastical bond consisteth, I answer, it standeth in a certain excommunication whereby a grievous offender is separated in whole or in part from the Church of Christ, and from the society of the faithful, and according the losing opposed hereunto consisteth in the reconciliation of such an one to the Church or in giving him the peace thereof, whence our Saviour said in the preceding words, If he neglect to hear the Church, let him be to thee, as a heathen or a● a Publican. 
10. The lesser excommunication.   
This excommunication is of two sorts, the one is called the lesser excommunication, the other is called the greater. In that a man is bound for some grievous offence by debarring him from the society of the faithful in some things, especially in the participation of the blessed mysteries of the body & blood of out LORD, and by imposing of the works of penance and humiliation, this is called a ponetentiall and medeoinall excommunication, because the chief end of it, is to cure him that hath sinned, from that disease, wherein he hath fallen. This kind of binding we use toward grievous sinners, who submite themselves to the direction of the Church, and in the ancient Church, it was used with great vigour and severity. In the first 300 years, when the devotion of Christians was fervent, and their purity great, men were not ordinarily admitted to this outward repentance, till for a long time, with many tears, and with great tokens of unfeigned sorrow, they had earnestly entreated to be admitted in the number of public penitents. when that was granted, than they were not immediately received to their public repentance, but were thrust down, as it were, first to the degree of the catechumeny, or those who were yet unbaptised, and did but learn the mysteries of the christian religion, and in this degree they were called hearers, because of new they were again instructed the mysteries of christian religion. For it was presumed, that they who had so grievously fallen, had never rightly learned these heavenly mysteries, and therefore were taught again, especially concerning the terror of GOD'S judgements against sin, that they might the more willingly undergo what was enjoined them. This done they were received to their repentance, wherein for divers years, sometimes for seven, more or less according to the greatness of their offence, they were exercised with most laborious works of humiliation and mortification. TERTUL. in the 9, chap. of his book of repentance sayeth, That they did humble themselves in sackcloth & ashes, they did lie prostrate upon the ground, they did nowrish their prayers with fasting, they did weep & mourn and cry to GOD, and did humbly beseech pastors and all faithful people, to pray for them. S. CYPRIAN, speaking of this same matter, sayeth to them that had fallen, That it behoved them to pray earnestly, to pass over the day in sorrow, to spend over the nights in mourning and tears, to humble themselves in sackcloth and ashes, to despise the garment of the body, since they had cast away the garment of Christ, and to despise the food of the body, since they had eaten at the table of the devil, they thought not that such works of humiliation could merit any thing at the hand of GOD, but they were enjoined as means appointed by GOD to promove unfeigned sorrow and detestation of their sin, which men after great faults especially, do not ordinarily attain unto, without those exercises of fasting, prayer and humiliation. They were enjoined as means of mortifying those carnal lusts, whereby they had been stirred up, or whereby thereafter they might be stirred up to offend God, and as expressions of their sorrow for their sins, and just indignation against themselves because of their sins, that so God through Christ might be moved to have pity upon them, that good christians might be assured of their unfeigned conversion, and that all who did behold might be edified by their good example, as they had been before offended by their fall. When all this was done, they were not yet admitted to the participation of the holy sacrament of the Body and Blood of our LORD, but after a good space of time, wherein they had given full proof of the truth and sincerity of their conversion.  
Neither was it only those of the meaner sort who did subject themselves to these ecclesiastical bonds, 
11 Imperour● subjected to it.  two christian Emperors submitted themselves thereunto. The first was Philip, the first christian Emperor, of whom ye may read in the sixth book of Eusebius his ecclesiastical history, That when he would have come to the participation of the holy mysteries, the bishop (to wit Fabianus) debarred him refusing to admit him thereunto, because of his loud life, till he had made satisfaction by public repentance, which he yielded unto. The second was the glorious Emperor Theodosius. He, as ye may read in the 5 book of Theodoret, his ecclesiastical history 17. chap. after a great murder committed at Thessalonio● by a rash commandment of his, being come to Milan, where S. Ambrose was bishop, and intending to enter into the Church and communicate, was encountered by S. Awbrose without the Church, who freely told him of the grievousness of his sin, and that though he was an Emperor, yet was subject to him who is the LORD of heaven and earth, and that those whom he had killed were partakers of that same nature with him, and made according to the Image of GOD aswel as he. With what eyes saith he can thou behold this temple, or how can thou trade upon this holy ground? how can thou stretch out these hands embrued with blood, or open that mouth, which hath commanded so much innocent blood to be shed, to receive the sacred Body and Blood of Christ? depart therefore, said he, and add not a new sin unto thy former sin, but accept of these bonds, wherewith he that is LORD over all hath commanded thee to be bound: for these bonds have a power to put away the disease, and to restore health unto thee again. The good Emperor harkened unto him, and returning did give himself to mourning and humiliation; after he had been exercised thus eight months, the feast of the nativity of our Saivour was come, in which he began most grievously to mourn and weep, being demanded of one of his chief courteours Ruffinus, why he did so, alace, said he, you understand not the evils wherein I am. Servants and beggars have access to the House of GOD, but I am debarred both from the Church & Heaven. For I remember that sentence of our Saviour, Whatsoever ye shall bind on earth, shall be bound in heaven. Afterward when he was admitted by S. Ambrose, the historian sayeth, That when he entered into the Church he did not stand nor kneel praying, but that he did fall down upon the ground saying these words of DAVID, My soul cleaveth unto the dust, quicken thou me according unto thy word, and began to strick his face, and to rive his hair, and to water the ground with his tears. If so great & so glorious an Emperor disdained not in such a manner to submit himself to ecclesiastical censure, is it not strange, that every one almost now, who is any thing in their own eyes, disdaineth to embrace this remedy which Christ hath appointed for grievous offenders. S. AUGUST. speaking of this purpose sayeth in the 49. Sermon of his book of fifty homiles, Let no man say, I will transact secretly betwixt God and myself, I shall have sorrow in mine heart etc. Then sayeth he, The keys of the kingdom of heaven were given in vain, and in vain it was said, whatsoever ye bind on earth, shall be bound in heaven. Shall a Senator, sayeth he, be ashamed to do that, which the Emperor Theodosius did? shall a craftsman or a merchant be ashamed to do that, which so glorious an Emperor did? I come now to the other sort of excommunication whereby men are bound.  
This is the greater excommunication, which is a most fearful and dreadful anathema & curse. 
12. The great excommunication.  By it a man is wholly separated from the communion of the faithful in meetings, in prayers, and in all other sacred fellowship. such an one is fully cast out of the Church, and cut off from the body of Christ, as a rotten and corrupt member, by reason whereof, he is subjected to unspeakable evils. For if he be so cut off from Christ's Body. he can no more be partaker (while he is in that estate) of the vital and saving influence which cometh from Christ the HEAD. Being separate from the Body of Christ, he can no more have his Spirit, than a member of the body cut off from the rest, can be quickened with that soul, which giveth life to the rest of the body, and if a man have not the Spirit of Christ, he is not his. Such an one is no more partaker of the intercession and prayers of the Church, and of the blessings, which thereby are plentifully obtained to those that are within it. In a word, such an one is left to himself as a wretched and forlorn creature, destitute of the presence, assistance, and protection, which God graciously giveth to his Church, and to the Members thereof; and wherewith he covereth it, as it were, as the cloud did the tabernacle, and so is exposed to the will & the fury of the devil, as a sheep without a shepherd to the Wolf, for the kingdom of the devil is especially without the Church of God; There he ruleth and reigneth in the children of disobedience. Hence, according to the judgement of many, such are said, 1. Cor. 5. To be delivered over unto Satan; albeit, it be true also, that in the Primitive Church, for the greater terror of disobedient persons, who suffered themselves to be excommunicate; Divers of them were given over to Satan as to an Executioner, to have their bodies afflicted by him. So some think that the incestuous Corinthian 1. Cor. 5. was not only excommunicated, but also delivered to the Devil to be afflicted bodily, and so they think also of Alexander and Hymeneus of whom S. PAUL saith, 1. Tim. 1. That he had delivered them to Satan, that they might learn not to blaspheme. This is the most dreadful sentence of the Church, which Christ promiseth here to ratify and confirm in heaven. It were better for a man, sayeth Augustine in his first book, against the Adversaries of the Law and Prophets and 17 Chapter, that he were stoned to death, or killed with the sword, or torn with the teeth of beasts, then to be strucken with this sentence. He that is bound this way, saith he, is bound with more grievous and terrible bonds, then if they were of iron and adamant.  
The principal Intention of the Church, is not to reclaim the person guilty in this Excommunication, for it is exercised against such, 
13. Equity of it.  who are incorrigeable and refuse to hear the voice of the Church. It is true, the reclaiming of such an one is secondarlie intended, for he is separate from the society of good Christians, that he may be ashamed: that so he may come in end to a sense of his own sin; but the main intention of the Church is, to purge itself from such rotten and infecting Members, which obstinately go on in an evil course, and there is none but may see that this proceeding is full of equity, if a member of the body be corrupted, and the rest of the body in danger to be infected thereby, it must needs be cut off. In all well governed Cities, Leprous persons & those that are infected with the Plague at separated from others; in a word, Those that are obstinately disobedient and refractory in any well governed society, or at least cast out of that society: and is it not reason, that they who are disobedient to the voice of the Church, who are ready to infect others with an infection that tendeth to everlasting death, be removed and debarred from the fellowship of the faithful.  
Hence ye may observe first, 
14. A reason of delaying the sentence.  what is the reason that we so slowly proceed to the pronouncing of this sentence of excommunication, against those that are disobedient to the voice of the Church. Some that have zeal but without sufficient knowledge accuse us for this as negligent, or favouring the errors of those persons. God knoweth we detaste their errors, and that the true cause of out leasurlie proceeding is, that knowledge which we have of the terror and dreadfulness of this sentence. A physician will use all means to cure a diseased part of the body, before he proceed to the cutting it off, and when he is forced to do that, he will not do it but with grief and sorrow. It is reported of the Emperor Titus, who was called the delight of mankind, that even at the just executions of malefactors he used to sigh and monrue. Though Absolom had rebelled against his father David, and would have taken from him both his crown and his life, yet when his army went out against him, he said, Deal gently with the young man, and when he heard that he was killed, he cried out, O Absolom, Absolom, my son, Absolom, would God I had died for thee, and yet the love of spiritual father ought to be greater toward their children, than the love of any carnal father can be, as CHRIS. observeth. Is it any wonder then that we are loath to cut any off by the terrible and dreadful sentence of excommunication, and to deliver them to Satan the enemy of man's salvation, especially, since we are taught by the Apostle 2. Tim. 2. That the servant of the LORD should he gentle, and patient in meekness instructing them that are contrary minded, if GOD will give them repentance, to the acknowledgement of the truth, that they may escape out of the snares of the devil, who holdeth them captive at his will.  
Secondly, 
15 Woeful estate of the excommunicate.  Ye may perceive hence, how woeful and lamentable is the state of those persons, who by their obstinate disobedience to the voice of the Church, draw upon themselves this fearful and terrible sentence. It is not without cause that such are compared by an ancient writer to those that are mad. Mad persons, though they be most strongly bound, yet they esteem nothing of their bonds, for they are not sensible of their own misery: so is it with those of whom I speak. They contemn all that is done to them in this kind, and yet in the mean time they are bound both in earth and heaven, by GOD and by man. Would God that their eyes were opened, that they might see the miserable estate of their own souls, which are fertered with most strong chains, that will draw them unto eternal condemnation, Heaven and Earth may pass away, but this Word of our LORD shall stand firm. Whatsoever ye bind on earth, shall be bound in heaven. Let them not therefore flatter themselves with this, that they see not now the visible judgements of God immediately ceasing upon men and women, that they see not their bodies afflicted by the devil, or any such thing. GOD is a Patient and Long-suffering GOD, but in end recompenseth the delay of punishment with the weight of it, if we despise his Goodness, and by so doing, Treasure up wrath to ourselves against the day of wrath, & revelation of the righteous Judgement of GOD.  
Lastly, 
16. Duty of christian people toward the●  I beseech you all to remember that it is your duty to esteem those to be bound both by GOD and by his Servants, whom we do bind by this fearful sentence of excommunication, and to carry yourselves toward them, as if they were heathens and publican. So is the Commandment of our Saviour urged again & again by the Blessed Apostles, who requireth that we withdraw ourselves from such persons. In the ancient Church they did so shun the company of persons excommunicate, that scarce they would abide to look upon them, let be to speak with them. Alace, it is a pity to see the company of excommunicate persons so much haunted, as it is by some among you. This is to transgress the express Commandement of God, this is to disappoint the Gracious Intention of GOD, which is, that such Persons may be ashamed of their sin, yea this is to confirm and barden them into their sin, & to make yourselves partakers thereof. I beseech you therefore to esteem such as we cast out, to be indeed cast out of the society of the faithful, and unworthy with whom good Christians should converse. The LORD imprint these things in our hearts, and that for the merits of Christ to whom etc.   

THE FIRST SERMON Upon the XII. Chapter of LUKE.  Vers. 15. And he said unto them; Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth. Vers. 16. And he spoke a parable unto them, saying, The ground of a certain rich man brought forth plentifully. Vers. 17. And he thought within himself, saying, what shall I do, because I have no room where to bestow my fruits? Vers. 18. And he said, This will I do, I will pull down my barns and build greater, and there will I bestow all my fruits, and my goods. 
THere is no time of the year, wherein ye are more distracted about worldly cares, then at this time. To the end therefore, that you exceed not due measure. 
1. Intention.  I thought good to present to your meditation these Words of our Saviour, wherein most powerfully he dissuadeth from covetousness. First, ye have his dehortation, Take heed and beware of covetousness. Secondly, it is enforced by a pregnant reason, for the life of man etc. Thirdly, this reason is confirmed and cleared by a most divine parable, where. in, to the life, is represented the folly, wickedness & punishment of avarice. And he spoke unto them a parable, saying. Let us return to the dehortation.  
And he said unto them take heed etc. Before we consider the words; 
2. Occasion.  ye are to understand that this dehortation was occasioned by the discord of two brethren, of whom one came to our Saviour, as ye may read in the preceding words, desiring him to move his brother to divide the inheritance with him. It was covetousness, which made the one to retain that part of the inheritance which was not his own, and which made the other to have recourse to our Saviour, not for the health of his soul (as he should have done) but for redress in his temporal estate. It made him more mindful of his patrimony in earth, then of that which is in heaven. Hence our Saviour taketh occasion to exhort him, and all these that were present, and in them us all, to take heed and beware of covetousness.  
Take heed and beware of covetousness. 
3. Covetousness what.  This is the duty which he recommendeth. That which he wils us to beware of, is covetousness. Elsewher it is called The love of money, but the word used here, is more large, signifying, a desire and seeking after that which is more than is needful and sufficient, whether in money, or houses, or lands etc. It is a vice in defect contrary to liberality, whereby a man esteemeth, loveth and delighteth in earthly riches more than he ought; whence he exceeds just measure, in retaining or acquiring of them. Thus one is guilty of this sin. 1. when against the tenth commandment, he coveteth that which is not his own, or against the eight commandment violently or fraudulently takes it. 2. when he setteth his heart upon that, which is his own, & placeth his delight therein: or, which followeth thereupon niggardly, tetaineth it, when by justice, or love, or mercy he is obliged to communicate it to others. This is the vice, from which here our Saviour dissuadeth, neither sayeth he simply, Be not covetous, but;  
Take heed and beware of it. 
4. We must beware of covetousness.  (Take heed) fore see, or consider, we cannot be aware, except by sound and right judgement what is good and to be desired, what is necessary, and what not. This he will have us to consider and weigh and with all that present effect of covetousness among these brethren, and the like woeful effects, which avarice bringeth forth. This is not enough, we must also beware. We must carefully watch, and strongly guard our hearts, that this enemy get no access. By this our LORD insinuateth two things, first that covetousness is insidious, next, that it is also a pernicious evil.  
First, We must beware of it, because it is an insidious evil. It subtly creeps into the heart of man. 
5. Avarice insidious.  To this purpose it bathe often the mask & the appearance of virtue. sometimes it seemeth to be frugality, somtims justice, and pretendeth titles of just and right. Thus easily it prevails with our earthly minds, and therefore almost there is no vice so universal. it entered into the society of the holy Apostles, and overthrew Judas there, amongst the primitive Christians, it poisoned the heart of Ananias and Saphira: the courts of kings & the cottages of poor men are easily tempted by it, as experience teacheth.  
Secondly, It is a most pernicious evil. S. PAUL 1. Tim. 6. sayeth, The love of money is the root of all evil; distrustful anxiety, lying, 
6. Avarice a pernicious evil.  fraud, perjury, thift, oppression, discord and murder spring from it, There is nothing more wicked than a covetous may, sayeth the wiseman Ecclesiast. 10. 9 for such an one will set his soul to sail. There is no law of man, no law of God or nature, which it will not make men to trample under foot. That same Apostle sayeth, It is Idolatry. It maketh a man to yield that honour to his gold, which he oweth to GOD. That he believeth, that he trusteth to, that he delighteth in, to it he offereth sacrifice upon the altar of covetousness. Cursed is that altar, sayeth CHRISOST. in his 18. homile upon the epist. to the Ephes. The sacrifices offered upon it, are the bodies and souls of men, if thou go to the altars of pagan Idols, thou shalt find the blood of sheep and oxen: but the altar of avarice smoketh with the blood of men. There the skin is plucked from the flesh, and the flesh from the bones of the Poor, There their flesh is eaten, and their bones brocken, and chopped in pieces as for the Pot. MICAH, 3. 3. On this alter a man often sacrificeth himself. He killeth his soul with deadly wounds, and often his body. How many hath it made to drown or hang or steb themselves? no wonder therefore that the Apostle calleth it the serving of an Idol. They that serve it, may say to it, For thy Sake we are killed all the day, as holy AUGUSTINE, marketh in his 100, sermon upon the saints. Besides it is a vice almost incurable. The older men grow, it cleaveth the faster to them, when they are nearest to the earth and grave, they cover often most for it, and cannot be satisfied, till their mouths be filled with the gravel of it. Thus ye see, that it is not without cause, that our blessed Saviour so earnestly desires us to beware of so deadly a pest. If a physician should say to thee beware of such an herb, it is poison, if thou but taste it, thou art dead, thou would take heed to beware of it: Our heavenly Physician, whose skill cannot be deceived, hath recommended to us most earnestly to beware of this weed of avarice, which of it own accord springeth up in our hearts. David was a man according to the heart of GOD, and yet he prays earnestly, Incline mine heart to love thy testimonies and not to covetousness. Let us therefore fear, and beware of it, if we love the health & life of our souls; which that ye may the better do, we will proceed & consider our Saviour's reason which is;  
For man's life consisteth not in the abundance of these things that he possesseth. The chief reason that moveth men inordinately to desire and covet riches is, 
7. Reason against covetousness.  they think, that when they have gotten an abundance of them, they shall have a happy & a joyful life. This our Saviour plainly contradicts, striking at the very root of avarice, that the cause being taken away, this pernicious effect may cease; As if he would say, It is not as men think, that when they have abundance, they shall live, and live happily; it is not so, Man's life consisteth not &c. The life of man, is neither the longer, nor the more joyful because of the plenty of these things.  
First, 
8. Man's life consists no● in abundance.  The life of man is not the longer for this, yea often it falleth out, that it is thereby shortened. Abundance often draweth men to drunkenness & lechery: which cutteth away innumerable in the midst of their days. It draweth men often to other grievous sins, for which God in his justice often depriveth them of life. 2. It maketh not the life more JOYFUL. The love of money, sayeth S. PAUL, is the root of all evil, which while some have followed after, they have erred from the faith, and have pierced themselves through with many sorrows. They that would be rich, sayeth he, fall into temptation and a snare, and into many foolish and hurtful lusts which drown men into destruction and perdition. As avarice bringeth forth the evil of many sins, so the evil of many sorrows. God hath joined these two together, that the daughter may scourge the mother. He hath so disposed that the covetous heart is the afflicter & tormenter of itself. Let the abundance of the covetous be what it will, his covetousness is a chain whereby the Devil drags him through the thorns of piercing cares, through the snares of temptations, through the downfalls of error, deadly sin, and remorse of conscience. It maketh a man to loss the joys of heaven, and yet suffereth him not to enjoy the good of the earth, & so like Judas to be hanged, as it were, betwixt heaven and earth. Achab & Jezebel thought that Naboths vineyard would have made their life more happy, but indeed it was the way to poison it. It brought Achab violently to his grave, and made the dogs to lick the blood of Jezebel. Achan thought the Babylonish garment, the two hundreth shekels of silver, and the Wedge, Iosh. 7. would help to make a joyful life, but it made him to be stoned to death, and all that he had to be burnt with fire. Ananias & Saphrya thought that a keeping back of a part of their monies, would have bettered their life, but it brought them to a sudden and fearful death. The Two talents covered by Gehazi, brought him to Leprosy instead of happiness, 2. King. 5. Thus we see, that neither out life nor the joy of it, dependeth from our means or plenty of them. It is not by bread that man doth live, but by every word that cometh out of the mouth of God. It is the blessing of the Lord, which both maketh rich, & addeth no sorrows with it. This shall appear far more clear by the following Parable, which out Saviour bringeth for this same purpose, and therefore now we come unto it.  
And he spoke unto them, saying, 
9 The Parable.  etc. To confirm and clearc the former reason, our Saviour bringeth a most divine Parable or Similitude, because this may be more easily understood and firmly retained. That which he teacheth by it, is most necessary to all, therefore he setteth it down most perfectly, and after a manner most effectual to persuade. First, ye have the outward and worldly estate of this Wretch. 2. The disposition of his mind. 3. God's judgement upon him for his covetousness 4. Our Saviour's application. 1. His outward estate.  
The field of a certain Richman brought forth plentifully. 
10. God gives temporal good things to the wicked,  Behold, here abundance of outward means; The Field of this man brought him forth plenty of fruits according to his hearts desire. Was he the better or the more happy for this? No, but worse and more miserable, as shall appear by that which followeth. It is demanded here by some of the Ancients considering this place. Why God giveth abundance to such men, whom he seeth will not use it aright, and to whom it will be occasion of greater condemnation? To this they answer first, God does so out of his great goodness and bounty, which is such, That he maketh his sun to shine upon the good and the bade, and his rain to fall upon the just and the unjust. And this his goodness doth, that he may draw them to repentance: For he delighteth not in the death of a sinner, but would have all to turn and live. 2. He doth this, that his Justice may appear the more clearly in their condemnation, if they remain obstinate in their impiety: for in that They have despised all his long suffering and goodness, which should have lead them to repentance, appeareth that they are the cause of their own perdition, and That they have treasured up wrath against themselves, in the day of wrath, and of the revelation of his righteous judgement. 3. Wicked men have sometimes some good, which God out of the immensity of his equity, will reward with temporal good things; As he afflicteth often his own servants for some evils that are in them, that being purged therefrom, they may escape eternal punishment. 4. That we may know that these earthly things are not much to be esteemed or desired, since God giveth them to his enemies, to them that hate and blaspheme him. 
11. Gods Favour not to be measured by earthly things.  Hade they the worth which many apprehend to be in them, he would not do so, He will not cast pearls before dogs and swine, which he hath forbidden us.  
Here, by the way, we may observe, that we cannot judge of GOD'S Favour, or want of it, by the abundance or scarcity of these earthly things. Many wicked abound in them; and many of God's dear servants are pinched, yea often the wicked have greatest plenty, this way. It is well observed by Greg. That a physician when he seeth the state of his patient to be desperate, he careth not what he take, he suffereth him to have whatsoever his heart desireth, but if he have good hope of a man's health he putteth him to a diet, and restraineth him from many things. So God careth not to let the wicked whose amendment is desperate, glute themselves with the things of this world: but to his own saints and children, he giveth no more, or permitteth them to have no more nor he knoweth is convenient for their eternal health. I come now to the disposition of this man his mind.  
And he thought within himself etc. I am richer now than before, 
12. His poverty & care.  but never a white the better, yea by abundance he became worse: as shall appear by his disposition manifested here. This disposition of his heart our Saviour expresseth, first by his consultation, next, by his resolution. His consultation. And he thought within himself, saying, what shall I do etc. Where first observe the poverty of this wealthy wretch. What shall I do? & I have not; are the words of men that are in poverty & distress, as S. BASIL writing upon these words marketh; and yet such are the words of this wretch. Thus you see, his poverty increased with his riches. Observe 2. his anxiety and SOLICITUDE, For what shall I do? is the expression of anxiety and care. His abundance giveth him not quietness & tranquillity of mind, but maketh him more anxious and perplexed. Who would not pity such a miserable man, saith S. BASIL, Miserable was he in that which he had, and more miserable in that which he expected. The earth sayeth he, hath not brought forth fruits unto thee, but sorrow, unxietie and cares to prick and sting thy heart like so many thorns.  
Thirdly, Observe his wickedness and folly. That which he advised on, was where to find room for his corns, he had so much of old stuff, 
13. He cosults not with mercy.  & so great an increase had newly sprung up unto him, that his barns were not able to receive al. Being perplexed with this, he consulteth what to do, but he consulted not with love and mercy or spiritual prudence, which would have soon resolved him where to have bestowed his fruits, more securely and profitably, than he did. Hade he consulted with love and mercy it would have told him, there was many empty house, and hungry belly of the poor where he might have bestowed a part of that which was superfluous to him, love would have taught him quickly to have resolved thus, this I will do, I will satisfy the hungry souls of the poor, I will open my barns and supply their wants; as GOD hath dealt with me liberally, so I will make a magnificent PROCLAMATION, Come unto me all ye that are poor and indigent, and be partakers of that which GOD hath given bountifully unto me; He hath opened unto me a fountain▪ and ye shall drink of the streamt of it. 
14. He consults not with spiritual prudence.   
In like manner had he consulted with spiritual wisdom, it would have bidden him, if he had loved his riches, lay them up in heaven, or at least, a part of them: for they might have been preserved to eternity. It would have said unto him, now thou wilt have a fair gain, thou may purchase things heavenly by things earthly, and things that are permanent, with these that are transitory. Lay up thy treasure, according to the Commandment of the most High, and it shall profit thee more than gold, Shut up alms in thy storehouses, and it shall deliver thee from all affliction, and it shall fight for thee against all enemies, more than a mighty shield & spear. Ecclesiast. 29. But this covetous wretch used not these COUNSELLORS. He thought within himself, sayeth our Saviour, he consulted not with GOD, with his law or servants, but with his own corrupt heart. He thought upon nothing but this life, and thought all he had, was but for himself, and therefore forgetting both the law of nature and of GOD, he resolveth most uncharitably and wickedly as followeth.  
And he said this will I do, 
15. His resolution concerning his goods.  I will pull down my barns, and build up greater, and there will I bestow all my fruits and my goods. At last his anxious and perplexed mind resolveth on this, to pull down his barns because they were not capacious enough, and to renew & enlarge them so, as that they might receive all his new fruits, and all his old corns, which he calleth his goods, for other goods ye know use not to be laid up in barns. This was his resolution concerning his goods which was seconded with a wicked resolution concerning himself set down in the next verse. Here mark first his folly. He assured himself of these his fruits which, as yet; were exposed to many dangers of rain and wind and hail. 2. mark his UNSATIA●LNES, I will build up greater, sayeth he, and when that is done, what if thy field bring forth as plentifully the next year sayeth S. BASIL, That these barns are not able to contain these thy fruits? wilt thou cast down these again, and build greater again? what a folly is that, for a man to weary himself with endless pains, ever to be building up, and ever to be casting down again? This is the nature of covetousness, it can never be satisfied. The more the covetous man hath, the more still he desireth. Thirdly mark his hard heartedness; he designed nothing for the poor, but resolveth to hoard up all for himself, as appeareth by the following words. No mind had he of the necessities of others, no probable fear of want ●o himself or his family, for he had old stuff, and a plentiful field, and yet he would hoard up all. foolish therefore and wicked were these words. I will pull my barns etc. If his intention had been right, well might he had resolved, sayeth S. BASIL, to have pulled down his barns. Miserable man saith he, pull them down with thine own hands, for they are barns of iniquity, barns that hath never done good to any. Pull them down to the very ground. Overthrow these houses of mammon, bring forth to the Sun thy hot, and mothy corns, give liberty to the goods, which thy covetousness hath poisoned and fettered there. But he had no such intention, he would pull down to build greater.  
Here first ye see what covetousness may be, in retaining that which is our own, 
16. covetousness in retaining our own,  aswell as in desiring or taking, that which is not our own. This man, as holy AUGUSTINE observeth, Was not thinking upon another man's field, nor of removing his neighbour's marches. He was not thinking how to spoil the poor, or circumveen the simple; but thought and resolved to hoard and treasure up his own goods, and yet GOD condemneth and punisheth him at a covetous wretch. There are many, that think that they are well enough, if they take not the goods of other men. O say they, this is my own, I have it by inheritance, or by my travails and industry. I have laboured for it. I have been in hazard both by sea and land for it. I have not purchased it by perjury or fr●nds, but by good and lawful means. So it is mine own, and I may do with mine own as I think good. These men consider not the doctrine of o● Saviour here and elsewhere. It is the bread of the hungry, sayeth S. BASIL which 〈◊〉 back, it is the garment of the naked which thou retaines●, It is the money of the poor which thou treasurest up, although it were thine own, It is covetousness not to distribute of thine own. It is true, that men are truly masters of their own, and to keep it up, is not against justice strictly so called. Yet it is against charity and liberality, it is against that fidelity also which thou oughtest to thy sovereign Lord who gave thee these things. Whence hast thou these goods of thine? from thyself? Naked came thou into the world, & naked must thou go out again. From fortune? to say so, it were impiety. It is GOD then who hath given them. It is God that maketh both the rich and the poor sayeth SOLOMON. And why hath he made the rich and another poor? could he not make him rich also? certainly he could; but he hath made him poor & thee rich, that he might try thee by riches and him by poverty, that thou might obtain the reward of bounty and fidelity, and he the reward of patience. Thou art the steward therefore of GOD, & he hath committed these goods unto thee, not only for thine own use, but also that thou might dispense them to others. Therefore when thou standest before his Tribunell. He will crave 〈◊〉 count of thy dispensation. He will say, What hast thou done with that, which I have trusted the with? Whose necessity hast thou suplied? What poor & diseased person hast thou succoured? What fatherless or widow hast thou relieved? Will thou answer? it is true, I have keeped mine own within fast doors and locks, I have secured it, and preserved it with all vigilancy and care; but I have neither rob nor stolen from other men. If thou have no more to say, hear that dreadful saying of our Saviour, When I was hungry ye● fed me not whom I was naked ye clouthed me not, depart from me ye cursed into everlasting fire.  
Secondly, 
17. Against hording up of victual▪ for a dearth,  Observe here, that the goods that this man hoarded up were corns. It is a remarkable thing, that our Saviour intending to set down the pattern of a covetous man, maketh choice of an Horder up of corns. Ye see this man was a Vutualer, who resolved to keep up his corns to his best advantage, and mark I pray you, that he went nor through the country to fere stall by boying from other men, but only purposed, to hoard up that which had grown up in his own land. S. BASIL upon this place considering this, giveth a most grave and serious admonition to these that desired to gain by Victual. Beware, sayeth he, That thou wait for the necessity of other men, that thou may sell dearer. Go not to shoot up thy barns, till the prices he raised. He that raiseth the prices of corns, draweth down upon himself the curse of the people. Desire thou not famine that thou may have gold, wish not the public clamity for thy gain. Be not thou a couper of humane calamities: l●st while thou seekest gain, thou find the Wrath of GOD: take heed, that thou afflict not them whom GOD hath afflicted. Thou seest gold, and knowest the stamp & goodness of it; but considerest not the necessity, and sore hear of thy brother. Thus S. BASIL, who thereafter representeth the distress & misery of a pooreman in time of death, brought to that necessity, that he is fain to sell one of his children to be a slave, to have Victual to the rest. He hath no gold, sayeth he, and it may be he never hoped to have any; he hath no other meant almost, but is constrained to sell his own children, etc. S. AMBROSS. in the 5. chap. of his book of Naboth, sayeth, He saw a pooreman brought to this strait. what distress, sayeth he, was in this man's soul? while he consulted, which of his children he should sell? shall I sell the eldest? but he is my first borne, and the first that called me father: shall I sell the youngest? mine heart bloodeth for his tender age: shall I sell this child looking to the third? but in him I see mine own face, or the face of his mother: shall I sell the fourth? but he is of a pregnant engine, and of a sweet inclination. What a strange cambate was here betwixt natural affection on the one part, and necessity, on the other? natural affection suggested, what? miserable man● will thou sell thine own children? will thou be more cruel than the beasts? can thou return to this house, which thine own hands have bereft of thy children? can thou eat that bread which is bought with the blood of thy children? Notwithstanding of this, necessity prevailed telling him, this thou must do, or else, thou must die and all thy children before thine eyes. What heart if not of stone? if not of a tiger, but would be moved, with such a misery? Let us therefore, I beseech you, beware of sinning against God and our brethren in this kind. Bread is the immediate means of maintaining man's life and therefore to raise the print of it, is to take away the life of poormen, their wives and children. Look not to the colour of the gold which thou getteth by this uncharitable dealing, look not to the dainties which by that gold thou was furnished with: but remember, remember the blood of the poor, if God would open thine eyes, thou should see thy table drooping with their blood, thou should see, that it is not wine that thou doth see in thy cup, how delicious soever it seemeth unto thee, but the very blood of the poor people. The LORD grant that we may rightly consider this, and that for the merits of Christ etc.   

THE SECOND SERMON Upon the XII. Chapter of S. LUKE.  Vers. 19 AND I will say to my soul, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry. Vers. 20. But God said unto him thou Fool, This night thy soul shall be required of thee, etc. 
We have seen the Plenty of this covetous Wretch represented here by our Saviour: 
1. Comexion & sum.  We have heard his foolish Consultation, & wicked resolution concerning his goods? Now follows his resolution concerning himself; In the first verse. now read, And I will say to my soul, Soul, Thou hast much goods etc. 2. The Judgement of God concerning him, & his Sentence pronounced against him, but God said; Thou soole this night etc. Concerning himself, he resolveth to promise himself rest and joy, and that because of his abundance, as if his life had 〈◊〉 therein.  
And I will say to my soul. 
2. The foolish ground of the rich man.  He addresseth his speech unto his soul, and laboureth to persuade it of rest and happiness; for it is the seat of joy or sorrow, and the fountain of 〈…〉. He groundeth the hope of that happiness which he promiseth to his soul, upon this, That he had much goods laid up for many years, wherein he showeth great blindness and folly. He sayeth his goods were laid up, which were not yet win. Secondly, though they had been laid up, yet err long time, he might have come to poverty, as many have done from great abundance. Thirdly, though they had continued, yet he might have lost health, without which they cannot be enjoyed. Rourthly, he had no assurance of life itself. He thought that as his corns were increased, so his days & years were multiplied, but indeed his life was not to endure till the gathering in of his fruits. Fifthly, he thought only upon this temporal life and of providing for it, that he might eat, drink, and be merry. Here, exposing his soul to the danger of eternal want and sorrow.  
Here first observe more particularly, he was deceived, with the hope of long life, which in like manner beguileth many. Strange it is that we should be so deceived! 
3. Shortness of our life.  What is our life but a vapour, that appeareth, and incontinue evanisheth again. I am 4. 14. What is man but as a flower, that cometh forth? but as a shadow that flieth and continueth not? job. 14. 2. The days of our years are but seventy, and if of strength, but ordinarily fourscore, and very few there are that attain to an hundreth. FLEGON a curious writer after diligent search of the Roman Registers, could not find so many men and women of an hundreth years of age as to fill up one leaf of paper: but had he taken notice of them who had died before fifty, forty, thirty, or twenty, he might have filled up many Volumes But put the case, our Age were ten times more, what is it in respect of Eternity? Thou hast made mine age as an hand-breadth, and it is as nothing before thee, sayeth DAVID Psal. 39 A thousand years in thy sight, are as yesterday when it is past, and as a Watch is the night, sayeth Moses psal. 90. The length of our days is not to be regarded, and far less to be expected from the abundance of these worldly things, which was another error of this Wratch. MEANE-MEN live as long, and many of them longer, than they that have the greatest abundance. Of all the emperor's we read but of four, Gordian, Valerian, Anastasius, and Justinian who attained to eighty, or some more. And of these four, the first three died by a violent death, Of Popes scarce four or five have attained to that age.  
Secondly, Mark that he calleth his goods and his corns, the goods of his soul, 
4. Riche● not the good of the soul.  SOULE, sayeth he, thou hast much goods, etc. O foolish word, sayeth S. BASIL, O'words of singular madness! How can that be the good of the soul, which is cast out into the draught? It is but folly to think, that any temporal thing can be the good of the soul. These things are not simply good; for, if it were so, they should make their Possessors good, and the more we had of them, the better we should be; which is contrary to experience. They can give directly no perfection to the soul, and but little to the body: They cannot simply give unto it, either health, or beauty, or strength, or perfection of Senses or length of life. All their goodness standeth in this, that they may be instruments of doing good unto them, who will use them well. Riches may be indeed used as means to propagate Religion, to defend the Commonwealth, to promove the salvation of others, and to purchase to ourselves a greater degree of glory: and so may be godd through the good use of them; but commonly as they are evil purchased, so they are evil used: The minds of men being blinded, that they see not how they should be used, or their affections perverted, that they will not use them aright. Hence at they spent in Lechery, ambition, or vanity; They raise up in us foolish desires, and are instruments and means to put these in execution: so than they cannot be esteemed the good of the soul; That is wisdom or vertus, to draw near to God, as David speaketh, and to be familiar with him, and to see the light of his countenance here, and thereafter: Many say, Who will show us any good? but thou O Lord, lift up the light of thy Countenance, for thereby, sayeth David, thou shalt put more joy into mine heart then when their wine & oil doth abunde. This is the good of Gods Chosen: but these outward things are the good of them whose portion is in this World. Such was the rich Glutton, Luk. 16. to whom it was said by ABRAHAM, My son, remember that thou didst receive thy good things in thy life. woe to that soul which hath no other good but this. We come now to the use, that he intended to make of these Goods.  
TAKE thy rest, 
5. riches give not rest to the souls.  sayeth he, to his Soul. Being secure of abundance and length of life. He laboureth first of all to persuade his soul of rest & contentment. He thought he needed no more anxiety or solicitude to scrape together, & therefore now should have case and rest to his soul. Foolish man! as Riches are not the good of the soul, so they cannot give it rest. How can that which is earthly and temporal satisfy the desire of the soul, which is heavenly and eternal? and whose capacity is infinite. He that loveth money Eccles. 5. 10. shall not be satisfied with money, and he that desireth abundance, shall not be satisfied with increase. They are so far from giving satisfaction or rest, that when multiplied, they increase our trouble. Riches are, as it were, a garment of thorns, sayeth CHRISOST. which cease not to prick a man on every side. Covetousness sayeth Pelusota in his 3. book, 42 cpist. is like the desire of Drunkards; the more wine these drink, they thirst the more; so the more gold the Avaricious getteth, the more he desireth. Avarice sayeth holy Ambrose in his 2. chap. of Naboth, is a fire which is not quenched, but more inflamed by gain, even as a little water cast into a furnace of fire serveth but to increase the beat of it; hence are the manifold vexations of the Wealthy, their manifold distastes of that which they have, & seeking after that which they have not. Their continual motion showeth that they are not at rest. They are like a sick-man, who turneth now to the one side, and now to the other, and if he lie still, it is rather for unability to move, then for happiness of repose. O crooked ways of men, sayeth holy AUGUSTINE, turn thee to thy back, to thy belly, to thy side, thou wilt find all hard, none of these things will give thee rest. Woe to that bold and perverse soul, that thinketh that it will get rest, when it departeth from God. But how thought he to have this rest by his goods? This followeth.  
Eat, drink, and be merry. He thought upon nothing but upon this life, 
6. Epicurism of this man  and therefore he expecteth rest from bodily pleasures, from eating, drinking, and solemn banquets wherein he thought to cheer himself and rejoice, for that is imported by the word used here, There is an extremity of many rich-men who have abundance, and yet have not grace to eat of it. Ecclesiast. 6. 2. This he thought to have eschewed, but he falleth into another extremity of Epicurians. What else would thou have said sayeth S. BASIL, If thou shouldest had the soul of a swine, whose soul serveth them but in flend of salt.  
Two errors may be observed in these words, 
7. riches give not ever pleasures.  1. he thought his abundance of goods would give him abundance of bodily pleasure. This was an error, pleasure often times accompanieth not that abundance it is marred often by sickness, & by many distempers of body & mind. They that have burr competency of means have often more joy in eating, or druiking though their fair be course then they that swim in wealth. They have a sauce better than that which the most exquisite cooks can devise, namely hunger, which seldom cometh to the table of the wealthy. Hence craftsmen and the like have better health, greater strength, a sweeter relish of meat or drinks, more quiet sleep, and calmer minds, than they that have greatest abundance. To this purpose holy AUGUSTINE sayeth, 
8. bodily pleasures give not rest.  That health is the patrimony of poor men. Secondly, Put the case, his pleasure in feasting had been as great as he imagined, yet could it not give him and his soul the rest of happiness. That & the like pleasures, are but the good of the body and not of the soul. Eating is but the solace of that misery which is in hunger, and drinking of that misery which is in Thirst. yet this pleasure is but a sauce, as it were, whereby God hath appointed these actions necessary to conserve our life or kind to be seasoned, because otherwise we would have abhored them, it is a good that is common to the beasts, a good, wherein if we be excessive it destroyeth the body, effeminateth the minds, overthroweth all virtue, and draweth us headlong to all kind of vice, and leaveth behind it a most bitter sting of remorse of conscience. Hence it is manifest that such pleasures cannot give rest to the soul. And yet would God there were not many christians who seek their rest and happiness in these pleasures of their flesh. All their travalls are for gain & their gain is intended for this, that they and theirs may eat, drink and be merry, these may have the name of christians, but indeed Their belly is their God, their glory is their shame, and their end will be confusion. This much of the inward disposition of this man. The third main point followeth, which is GOD'S Judgement of him, 
9 God's Judgement.  and Sentence against him.  
But GOD said thou fool. He spoke but secretly, and within himself, yet his words were heard and examined in heaven, and thence he getteth an answer, wherein first God declareth him a fool. Thou, saith S. BASIL, shvorest nothing but the flesh, are wholly given to thy belly, and art a slave of thy base affections and therefore here a style worthy of thee, which no man but GOD himself hath given thee, THOU FOOL. Thus he is called by a kind of mockery & derision, which is no small part of the punishment of the wicked. It breedeth them unspeakable grief, to consider their own folly, in contemning things heavenly for this earth, and to see themselves so contemned by GOD. Hence The damned Wisdom 5. 3. brought to a sense of their folly shall groan for anguish of their spirit, and detaste their own folly.  
Thou fool. 
10. His folly.  Many crimes might have been objected to this man. He was impious and wicked, for he acknowledged not that GOD had given him these goods. He thanked not GOD for them, not prayed to Him, to give a blessing to them, or to give himself grace to use them aright. He was hard hearted and unmerciful, for he intended not the relief of his poor brethren. He was unfaithful, for he thought to have keeped all to himself, which was given to him also for the benefit of others: he was base and an abject, for he minded nothing, but ●ating drinking and carnal pleasures: yet God designed him by this name Thou fool. Under this all his impieties may be comprehended, and it directly crosseth, that wherein he applauded himself most, for he thought he had taken a wise course, in providing so well for himself. This he thought was wisdom but God whose Word must stand, said, in so doing he was a fool. A fool, because he thought that his life consisteth in his abundance: A fool, because he thought these things to have been the good of his soul: a fool because he thought length of life a most certain thing, which was must uncertain: A fool, because he did not for see and provide for these dangers, which he might so easily fallen into, but was securely ploting & dreaming of felicity, and in the mean time he was incontinent to be hailed to judgement and tormant: A fool, because he thought only of this temporal life, and not of that which endureth for ever, which he might have so easily provided for, by giving a●mes of a part of his abundance and super fluety: A fool, because for the love of the things of this life he lost eternal life, he lost his own soul which of all follies is the greatest, For what can the whole world profit a man if he loss his own soul?  
Let us mark this his folly, that thence we may learn to be wise. his folly principally consisted in this, 
11. Our last End.  that he considered not his true final end, and therefore directed not his course aright to it. True wifdome & prudence therefore on the contrary fixeth the eye upon our last end, and ordereth all things, as is most convenient to obtain it, for the end is the rule of the means, & they must be directed and squared according to it. If you say, what is this our last end? I answer, he who is our first beginning and author, GOD. It is he that hath made us of his own bounty, and according to his own Image, and that for himself in an high degree. He is the Centre, as it were, and natural plain of our hearts, as some Anoients speak. As heavy bodies when moving downward can have no rest, till they come to the Centre: even so our heart moved by the weight of affections, findeth no repose till it obtain GOD. O LORD Thou hast made us for thyself, and our hearts are restless till they rest in thee. It is not then to live after our own lusts, for which we were made. It is not to seek after riches, delights or honours; that were to make ourselves or the creature our last end, whereas of God, and for him are all things, and in particular man is for this end; that he may see GOD, enjoy GOD, and be blessed as his Angels and as himself is. This is our salvation and this is our last end, & the right way leading to it, is to know GOD here, to Love Him, to Reverence, Praise and Serve Him in holiness, without which none shall see His Face. 
12. The end of other creatures.   
To help us forward to this end GOD hath made these inferior creatures, and hath given us the use of them. They all proclaim to us the Perfection and Excellency of their Maker, and invite us to know and love Him, in Whom these Perfections are infinitely greater than in them, and who hath given them these Perfections, more for our good then for theirs. They are appointed as means to help us to serve our LORD, & to save out selves and that this might be done the more effectually and cheerfully, He hath made so many, so beautiful, so admirable creatures, serving not only for necessity, but also for delight. Hence the beauty of colours, harmony of sounds, pleasantness of odours, sweetness of meat and drink, softness of raiment, plenty of fruits, preciousness of gold, silver and jewels etc. All this, I say, is not that our hearts may go a whoring after these things, but that by them, we may be furthered toward our last end, to wit, GOD Himself. 
13. Happiness of obtaining our last end.   
This if we attain unto, happy are we. We have obtained the true good in which there is no mixture of evil; the perfect good in which there is no defect; and in which is all perfection. GOD is an Infinite Ocean of Goodness, Able to satisfy our desires in all things. In Him is infinite Light, Beauty, Truth, Love, Power, Safety, & therefore in the possession of so infinite a good, there is an unspeakable joy, and perfect peace: but on the contrary, if we loss this true and last end we have lost all true good, all joy, all peace, and in stead thereof, incur Damnation and Eternal Torment.  
Hence followeth, 
14. Earthly Things should be desired with respect to our end.  That if we would be truly wise, and eschew this damnable folly, we should take heed, that our affection be not inordinate in any thing, whether in our wealth, or pleasure, or health, or life. These things should be desired of us, only so far forth, as they are able to procure our salvation, & promove us in the way to our last end. It is therefore neither health, nor sickness, nor riches, nor poverty, nor honour nor dishonour that we should seek, but that which is most fit to bring us to our true end, & so much of that, as God knoweth to be expedient: for true wisdom teacheth not to take more of the means than is convenient for the end.  
Secondly, Hence followeth, that nothing in true wisdom, should be extremely shuned, 
15. Sin only contrary to the obtaining of our end.  but that which is contrary to the obtaining of this our end. That which directly crosseth it, is neither, sickness, nor poverty, nor basnes of birth, nor disgrace, nor rudeness of knowledge; for a man may have all these, and yet be saved; but it is sin, By this directly we go out of the right way, we deny GOD in effect, and place our last end in some of the creatures, and therefore S. PAUL sayeth, That the belly of the glutton, and the gold of the covetons is his GOD. So give a man all the world & let the whole country think him the wisest man therein, if he sin against God he is a fool: if he have no other thing else, yet if he serve him, he is truly WISE. Who is wise and he shall understand? who is prudent and he shall know these things. Hos. 14. 9 But let us now come to the Sentence of GOD.  
This night etc. 
16. This night  He proveth his folly from the effect of it, as if he would have said, behold, thy folly and imprudence, thou thinkest to live many years to enjoy thy goods, but thou shalt not live so much as to the morrow (For this night etc.) This night. This she weth, that his consultation was in the night time, the care of his riches bereft him of sleep and made him anxiously to be thinking on them, when he should have been at rest. This is not one of the least evils of riches, that the care to gather, preserve and employ them, spend so much time unto us, which is a thing most precious, so that often they give us no leisure to natural refreshment, and farrelesse to do that which belongeth to the Service of our GOD & salvation of our souls. THEOPHYLAC addeth, That it was sitly in the night, that he had such thoughts, for the desire of his riches had blinded him, and had made him to be in a night of gross darkness, whence all his thoughts and consultations were but dreams of felicity. 
17. Sudden death fear full.   
Observe here, how dreadful is the Sentence of GOD against this man. 1. His death is sudden, even that same night. It is a fearful and dangerous thing to be taken away in a moment. job 34. 20. To be snatched away suddenly, there is none, but would shun this, and therefore it hath been one of the petitions of the christian Church in her service; From sudden death LORD deliver us. To die leisurely is more painful indeed for the body sometimes, then to be despatched suddenly, but very advantageous for the soul. It giveth a man time, to call himself to just account of things past, it giveth him leisure to censure unpartially, the pleasures of sin and vanities of this world, to detaste them, and to mourn for them, and so to perfect repentance. The Joys of heaven have leisure also to present themselves unto our mind; and thus a man by means of departing at leisure, may exercise noble acts of faith, love, hope and patience. By means of it, he may also do great good to others. It giveth him occasion to advise prudently of bestowing charity. It giveth opportunity of giving instruction and comfort to others, & of prayer for them, and in a word of teaching men how to die a right. Thus Moses Josh●ah and David died, and so all good men would wish to die. but this was denied to this wretch, he is snatched away suddenly even away that night.  
Secondly, 
18. Death in time of folly.  He dies in his folly, which was yet far more fearful. If a man be in a right and wise course, though death come suddenly, yet it cannot prejudge his salvation: but to be seized upon by death, in the very height of our folly, is a very dreadful thing. The godly want not their own folly, but they perceive and amend it in time. This is the misery of the wicked, that they perceive not their folly, till they be taken in it, and feel the smart of it by death and judgement.  
This should teach us to pray to God, 
19 We should be ever prepared for death.  to give us respite at death, if it be his Will, and howsoever, that death take us not in the midst of our folly, but that in respect of our prepared minds, it never be sudden, for this cause we should be ever on our guard always careful to shun that folly, which might prejudge our souls, if death should overtake us in it. Hence our Saviour hath commanded us, To watch always, because we know neither the day nor the hour of our LORDS coming. Every day and hour, we should have our loins girded, with the girdle of mortification of our affections, and the torches or lamps of good works shining in our hands. If thou give thyself but to folly this night, what knowest thou but thy sentence shall be, This night thy soul etc. What assurance of thy life hast thou more than he? let us learn to be wise by such examples. They teach us a most profitable lecture, they who have been so overtaken, say to us, as it were, as my Judgement was, so also shall it be with thee: yesterday to me, and the day to thee. Yesterday I was, where thou art, I had this same thoughts of long life and happiness which thou hast here, and yet even then my body was condemned to the dust, and my soul brought before the Tribunal of GOD, to give an account and to receive the sentence of justice. What knoweth thou but it shall be so with thee to day. Would God we did rightly consider this, That we might number our days, and apply our hearts to wisdom, esteeming of every day as if it were our last day, and doing that in it, which we would wish to be doing, if death were come. 
20. Taking away of the soul.   
Secondly, he sayeth, They shall require thy soul. He sayeth not, he shall die, but That his soul shall be required or taken away. The words import first, that this should be done to him against his will, resisting and struggling to the contrary. 2. that this should not be done by chance, but by justice, that he might receive his sentence according to his doings. 3, It is said, They shall take, to signify, that the devils as the executioners of GOD'S Justice were ready to execute vengeance upon him. Here is a dreadful sentence, whereby the soul is taken away. The soul, the precious soul, the redemption whereof ceaseth for ever. The soul, which is of more worth than all the world. What profiteth it a man to gain the whole world, if he loss his soul? The soul, which is our divine part, the Breath of GOD, and Stamp of his Countenance. The soul, for which the precious Blood of jesus was shed. The soul, the soil, which if it were rightly manured, should bring forth the fruit of immortal joy. That this soul should be taken away unavoidably, first to judgement, & thence to intolerable torment, what woe and misery! 
2●. Anguish of the wicked as death.   
Hence we may perceive what sorrow and anguish was in the soul of this covetous man, or in any like wretch. When Belshazzar Daniel 5. 6. saw the hand-writting against him on the wall, that he was numbered, weighed and divided, His countenance was changed, his thoughts were troubled within him, the joints of his loins were loosed, and his knees did smite one against another; such is the anguish and the agony of the wicked, when GOD putteth forth his Finger, and writeth on their body, by an incurable disease; that their days are numbered & finished: when he wakens their conscience, & writeth therein, that they are weighed and found to be light, and that they must be divided from their houses, lands, wife, children, friends, yea and that the soul must be divided from the body, and that the one must go to be the meat of worms, & the other to eternal fire. If such a man look back to his life, his sins which he thought evanished, his negligence and coldness in God's service, ambition, covetousness, malice, whoredom etc. rush upon him like so many furies to gnaw his conscience, & to rend his heart in pieces, and tell him that as he hath had their sweet, so must he have their bitterness. If he look before him, he sees GOD ready to cast him away, and to say, depart from me thou cursed etc. The good Angels ready to forsake him, and the devils ready to snatch up his soul. He seeth that within half or quarter of an hour, he must change his bed, it may be of repose, which his children and friends stand about, with a bed of fire, with a company of horrible spirits, with everlasting chains & everlasting darkness. O what unspeakable anguish is this! what is there in this earth that can countervail it. 
22. Joy of the Godly at death.   
It is not so with the death of the Godly. Though nature in them also shun death, yet grace in end prevaileth. Their soul is not taken from them, but they deliver it and recommend it into the hand of GOD the Father and redeemer of spirits, In thy Hands I recommend my spirit, for thou hast redeemed it O Lord GOD of truth sayeth David Psal. 31. 5. They are content to go out of the body, as out of a prison and grave. They desire to be dissolved and be with Christ. They depart in peace, because their eyes have seen the Salvation of GOD. They count the last day of their life, the first of their happiness, the birth day of eternity, which shall draw aside the courtaine, and make them clearly see, which before they saw but obscurely. They know that day shall free them of all storms, and put them betwixt the Arms of their Father, And turn their trouble into rest, & their mourning into joy and their basnes into glory. They have reason therefore, to be content when it pleaseth GOD to call. The LORD grant that we may live their life, that so we may die their death, and that for the merits of Christ etc.   

THE FIRST SERMON Upon the VI Chapter of S. JOHN.  Vers. 43. JESUS therefore Ansirered and said unto them, murmur not among yourselves. Vers. 44. No man can come to me, except the Father which hath sent me draw him, and I will raise him up at the last day. 
OUr blessed Saviour having entered upon a most heavenly discourse concerning the Dignity of himself, 
1. Intention.  and the happiness of them who receive Him as they ought; having entered I say upon this discourse in the preceding words, He taketh occasion from the murmuring of the Jews, at that which he said, to prosecute this same discourse more particularly and more fully, in these words that I have read and in many after following, Particularly in these words, ye have to consider the occasion of this discourse, which was the murmuring of the Jews, insinuated there, And jesus answered unto them, saying, murmur not among yourselves. 2. Ye have an heavenly instruction given to them, and to us all in them, concerning the way by which we come to Him, No man can come to me, except the Father which hath sent me draw him. 3. Ye have the happiness of them who are so drawn by virtue thereof unto Christ, And I will raise him up at the last day.  
And jesuus answered and said unto them, 
2. Murmuring of the jews.  murmur not among yourselves. These words insinuate as we said, that the occasion of our Saviour's following discourse was the murmuring of the jews, whereof ye may read immediately before my text. They murmured because he said, I am the bread that came down from heaven. They said is not this the son of joseph, whose father and mother we know? how then is it that he sayeth, I came down from heaven? They were so far from believing and receiving thankfully his heavenly Words, that they murmured at them and condemned them within themsolves. Beside they had heard & seen his great Miracles, which he wrought to confirm his Word. He had fed five thousand with five loaves, as ye may read in the beginning of this chap. He had healed many sick, and had raised the dead. These things might have persuaded them that he was more than a man, & that he had a divine Nature, since for confirming of his Deiety, these Miracles wet wrought by him● at least by these wonders they might have been induced to think, that he was such an One, who would not speak but Truth, and that therefore they should have humbly received his Words though not understood by them, and that they should have devotly searched after the true meaning of them. Yet misregarding both his divine Words and wonderful Works, they turn to culumnies & murmuring. The reason is clear from the text, which our Saviour openeth up more fully hereafter. They were carnal, and savored only the things of the flesh. Their hearts were upon their bodily food, whereof while they had expectation, they received him as the promised Messias, and would have made him a King as ye may read before, but this hope being gone when they heard him speak of an heavenly bread which came down from heaven, they despise himself as vile, and murmur at his Words as false. Such is the corruption of our blind and perverse nature, that we reject and condemn, whatsoever savoureth not to our carnal sense & judgement, by which we presume to measure things divine, which when understood should he believed, and when not understood should be reverenced & adored. But of this by GOD'S Grace, we shall have occasion to speak more fully hereafter. Therefore we come now to the second point.  
No man can come to me, 
3. Instruction of our Saviour.  except the Father which hath sont me draw him. Here is the instruction given by our Saviour to them, whereby also he confoteth their murmuring as if he would say, ye murmur unjustly, there is no falsehood in my doctrine; but ye do not understand nor believe it. because none can do this, But he which is drawn and enlightened by the Father that hath sent me, which ye are not, through your own default. Put the case a man of great learning were teaching in schools, of high and sublime mysteries, which cannot be understood by them who are unlearned: if rude and unlettered men should come in and hear him, and condemn what he said as false and untrue, he might justly say to them, it is not the falsehood or absurdity of my doctrine, which maketh you to disassent from it, but it is your want of learning, without which this doctrine cannot be understood. So our Saviour telleth these carnal hearers, that there was no default in that which he had said, but that they wanted that preparation without which they could not embrace his Words. He might have said ye beleev● not what I shy, because ye are blind, carnal and perverse, but he choiseth rather to tell them of the necessity being drawn by the Father who sent him, for this end that he might be understood and believed. This he doth first to show that his doctrine was not false nor contrary to God, but a true and divine doctrine to the belief whereof, the Father himself draweth 2. to show that it is not in the power of man to understand and receive so high mysteries, but that the special aid and assistance of GOD is necessary thereunto. 3. He speaketh this to strick them with a just terror, by considering that they were not enlightened and drawn by GOD, and to stir them up humbly to beg this heavenly Favour at the Hands of GOD. 
4. Drawing is calling.   
This much for these words in general. For the more full understanding of them, we shall by GOD'S Grace open up more particularly what this drawing of the Father is, Without which no man can come to the Son. Many things may be and are curiously disputed here-anent; but we shall of purpose forbear them, and insist upon these things, which may serve more for your edification. first than ye are to understand, that this drawing of GOD is the Calling of GOD, as our Saviour himself expoundeth it in the verses immediately following. But every calling, is not this Calling whereof chiefly he intendeth to speak here. 
5. General Calling.   
There is a general Calling of men by God, common both to the reprobate and elect, and there is a calling peculiar to the Elect. 1. There is a calling common to both, by which God calleth men both outwardly and inwardly. He calleth all that are within the Church by his Word heard and read, publicly and privately. He calleth by prosperity and adversity, by allurements and by scourges. Sometimes he hedgeth up the ways of men with thorns of affliction, That they may turn back from their evil way, to their God whom they have forsaken. Hos. 2. 6. Sometimes He loadneth them with blessings, that thereby he may draw them, as it were, with cords and hands of love. Hos. 11. 4. So also inwardly his divine illustrations and inspirations are in some measure communicated both to the good and to the bade, They taste of the good Word of GOD, & of the heavenly gift, and of the powers of the world to come. Heb. 6. 5. They are brought to some belief and consideration sometimes of death and judgement, of the pains of hell and joys of Heaven, and by all these means GOD calleth and knocketh, as it were, at their hearts that they may open, yea not once but often doth he this, 
6. Effectual calling.  as all may find by their own experience.  
This calling in some sort may be called a drawing & it is not excluded here, yet is it not that whereof our Saviour chiefly speaks, for he speaketh of that calling which maketh men effectually to follow it, as appear by the next verses. Therefore I said, there is another calling proper to the Elect, whereby God so concurreth with the means used by him, that he effectually enlighteneth the mind, changeth the heart and draweth it after him, by his Grace prevening, exciting, assisting and accompanying them powerfully, till they attain unto the end of their faith, which is the salvation of their souls. Hence our Saviont sayeth, a little before, All that the Father giveth unto me, cometh unto me, and him that cometh unto me, I will in no ways cast out. So they that are thus drawn are given by the Father; Of him they hear and learn, as he sayeth in the next words, and therefore undoubtedly come to Christ, This is that Gift and Grace of effectual Calling, which overcometh the hardest heart that it meeteth with, and is rejected by none, as holy AUGUSTINE speaketh. This is that which the devote soul desireth in the first of the Canticles 4. Draw me and we will rune after thee.  
Of this drawing chiefly, 
7. this drawnecessary.  as I said, these words are to be understood. It hath sundry excellent properties. whereof I shall touch but some. 1. It is so necessary unto us, That without it none can come to Christ, as our Saviour saith here; which he also mainly intends in this place. If out Saviour had not called upon Lazarus when he was in his grave with a mighty Voice saying, Lazarus come forth, he should have remained there still, until he had returned into the dust. Even so except the Voice of GOD Call and Draw us out of our corruption, we can never come out of it. Without me sayeth our LORD, Ye can do nothing. We are not sufficient of ourselves as of ourselves, to think a good thought, but all our sufficiency is of GOD. 2. Cor. 3. 5. Our minds are full of blindness, vanity and forgetfulness: our wills are perverse and bend to evil and our spiritual enemies are mighty, Yea beside that, these actions whereby we must follow GOD are sublime, heavenly and supernatural, which nature of itself can never reach unto. If the body of a man be able and found, he may indeed walk and rune; yet can he not sly, because that is above the reach and power of nature: even so, although there were not that corruptions in us, which is indeed in us, yet without the special Assistance of GOD, we could never mount up to these high & heavenly actions, whereby we follow Christ, by believing his Truth, by loving his Goodness and hoping in his Mercy. It is necessary therefore that we be furnished by him with new Strength, whereby he draweth us, and enableth us to follow after him. He giveth us the eye of Faith, whereby we may believe, meditate & contemplate these mysteries which are necessary to be known for our salvation. God sayeth S. PAUL 2. Cor. 4. who commanded light to shine out of darkness, hath made his Light to shine in our hearts. He giveth to our souls the spiritual feet, or rather wings of Hope and Love, by which we may follow after him. They that wait upon the LORD Isa. 40. 31. shall renew their strength: they shall mount up as the pagels, they shall run and not be weary, they shall walk & not be fain. Love and Hope which are the affections of the soul, are as it were, the feet of it, whereby it moveth toward that, which it apprehendeth as Good. Love is the chief affection and, as it were, the right foot. Thence ariseth desire of Good when it is absent, joy of Good when it is present: hatred of the contrary evil, fear of that evil when it approacheth, and sorrow for it when it seizeth on us. Hope is, as it were, the least foot of the soul, whereby we move toward that Good which is hard to be obtained. From it ariseth boldness, courage, magnanimity, constancy to endure travails and troubles, anger & zeal to resist impediments. But this Love and Hope simply considered will never lead us in the way to Christ, and therefore as God giveth us Faith to be a spiritual eye, so he giveth us supernatural Love and Hope, to be the feet of our soul whereby we may move and run after Christ in the way of the obedience of these commandments, which by the light of faith are manifested to us, yet so as we chiefly lean to the Love of GOD and our neighbour, which is, as I said, the right and chief foot, whereby our hope is strengthened and confirmed, For hope maketh us not ashamed, because the Love of GOD is shed abroad i● our hearts by the holy Ghost which is given us. Rom. 5. 5. To conclude this point then. This drawing is so necessary, that without It noné did ever come or shall ever come to Christ. Of ourselves we can, with these Jews, murmur at his Words & disassent from them, but cannot believe them, farrelesse can we love him and trust in his mercy. Without common calling spoken of before, none can come at all in any measure, and without this effectual drawing, none can come as he ought. 
8. continuance of it necessary.   
Secondly, This drawing of the Father is not necessary only for one moment, but is a continued and perpetual assistance. We cannot begin without it, nor without it can we end. It is GOD that worketh in us both to will and to do. Some thought that the beginning of our conversion is from our solves, but most falsely. There is no good thought nor good affection in us but from God. till he preveene and excite us, we can neither seek nor desire as we ought. The devote soul had never said, Draw me and we will ran after thee, except in some measure before she had been drawn and excited to seek and to desire to run after Christ. Therefore our LORD sayeth; Behold I stand at the door & I knock. He knocketh before we open, yea he softeneth & he openeth it, as he did the heart of Lydia. Our endeavours are none at all sayeth S. BERNARD except they be excited. He saith, Seek my Face, before we answer, Thy Face LORD I will seek, hide not thy Face from me, neither cast away thy servant in displeasure. So on the other part our endeavours are but in vain, if they be not still assisted & accompanied by the powerful Grace of GOD. Hence David sayeth in that same place before cited, Thou hast been my help, leave me not neither forsake me O GOD of my salvation. I have laboured more abundantly than all the Apostles sayeth S. PAUL, yet not I but the Grace of God that is within me. Albeit we be set in the right way, yet can we not go a foot except Christ be with us. Except thy Presence go with us, take us not hence said MOSES to the LORD, Exod. 33. who answered him, My Presence shall go before thee and give thee rest. Whence is it that Godly men do not only follow Christ, but think his yoke easy and his burden light? because Christ & his Grace is always with them, supporting, strengthening & comforting them. Hence the denial of themselves, seemeth easy, their patience sweet, their humility glorious, their prayers and devetion pleasant and joyful. Christ going before them also, as it were, from whose precious ointments so sweet a smell proceedeth, as allureth and draweth after him those that do perceive them. His divine Perfections are, as it were, these precious ointments, especially his Mercy, Wisdom and Holiness, all which send forth a sweet & flagrant smell which is most powerful to draw after him: what are his gracious Promises and manifold Blessings, his heavenly Illustrations; his divine Consolations, and most sweet affections of devotion? but, as it were, the sweet and flagrant smell of his Mercy. What is his word which is the word of life? that discovereth to us the way of salvation, but, as it were, the sweet savour of his Wisdom. So all these excellent virtues that were in him, were, as it were; the savour of his Holiness, whereby it diffuseth itself for alluring and drawing men to him, and that still nearer and nearer. Thus his drawing of us, continueth still while we are here, Nevertheless, I am continually with thee, sayeth David, Psal. 73. Thou holdest me by my right hand, thou wilt guide me by thy counsel, and afterwards receive me into Glory. 
9 Some reciprocation in it.   
Thirdly, This draught of us by God is in some sort reciprocal & mutual. As he draweth us, so in some sort, we draw him. We draw God to us by our prayers, sighs and groans, yea by them we hold and bind him in a manner. Let me go said he to jacob wrestling with him, For the day approacheth. Let me alone said he to Moses that my anger may vaxe hot. Thus by every virtue, patience, chastity, mercy etc. And by every good work, we draw God in some measure to us, who the better we are, draweth the nearer to us, and delighteth the more in us. But especially, we draw him to us by love, which GOD himself who is Love doth always accompany. He that abideth in love abideth in GOD, and GOD abideth in him sayeth S. JOHN. If any man love me, sayeth our LORD, I will love him, and my Father will love him; and my Father and I will come and dwell with him. Thus being drawn by God, we draw him to us in some manner: but yet absolutely we draw not him, but by him are drawn to himself; For it is he who giveth us all that strength of beauty, virtue and love which pleaseth him, & he giveth it for this effect, that we may be united more and more to Him wherein our Happiness standeth.  
Fourthly, 
10. It is not violent.  This draught of GOD is not a violent draught, but most sweet motion of us, whereby we who were before unwilling, are made now willingly and gladly to come to Christ, yea and to run after him.  
The Manichees, as CHRIGOST. here reporteth affirmed, that man was drawn to GOD violently, and that his will was forced, for which doctrine they alleged this place, No man can come to me etc. This was a foolish and absurd doctrine. A man cometh not to Christ by bodily motion, but by the belief of his mind & love of his heart, which cannot be against the will. Thou may come to the Church, saith holy AUGUSTINE, against thy will, thou may come to the altar against thy will, thou may take the sacrament also against thy will, but believe, canst thou not against thy will, for with the hear● man beleaveth unto righteousness, and with the mouth confession is made unto salvation, and again, If thou comest against thy will thou believest not, and if thou believest not, thou comest not at all.  
Neither doth the word of drawing, 
11. Drawing imports not always violence.  necessarily import, that violence is always used toward the thing that is drawn. Both in scripture and in other writes, things are said to be drawn which are not forced. Men are said to be drawn by their own desires and delights. Trahit sua quemue voluptas said the Poet, which testimony S. AUGUSTINE citeth here, And if men sayeth he, be truly said to be drawn by their own pleasure, how much more may they be said to be drawn by truth and righteousness, happiness and eternal lise, all which Christ is. Thus in holy scripture, Hos. 11. The LORD sayeth, That he drew the people of the Jews, with the bands of men, and with the cords of love, meaning his benefits which he abundantly poured upon them, which might have served as cords to draw them unto him.  
But it may be ye will say, 
12. why drawing used first.  if men be not forced to come to Christ, why then is the word of drawing here used since properly it signifieth a moving of any thing be way of force. I answer, this word is used here▪ not without great reason. For first, That Action of God whereby he bringeth us to himself, is like to drawing in this, that as when a thing is drawn the power is outward by which the thing draws is moved, & without which it should not be moved; even so in the first drawing of us to God, by his illustrations and inspirations, the power is without us, and independent from the liberty of our will. This Calling of God preveeneth our will, yea we are so far from willing it. that oftentimes we resist and struggle against it, and would be gladly quite of these heavenly inspirations, that we might the more freely follow our carnal joys. In this respect this Calling of God, may Justly be called a drawing, without which we can no more move toward GOD then, a weight can move upward except it be drawn.  
Secondly, 
13. Secondly why.  Our effectual Calling is called a drawing, to signify the vehement and mighty power whereby GOD changeth the heart of man, when it is his purpose to bring it home to himself. drawing importeth vehemency and strength, and what is so mighty and strong, as this change of the right hand of the most high. Thereby sometimes suddenly he so worketh upon the soul of man, that he who was before drowned in vice, and long accustomed to it, beginneth now to abhor that which most vehemently before he loved, and on the contrary to desire & love that which before he abhored. By this power he that before was the enemy & persecutor, it may be of Christ, When the heavenly Light had shined about S. PAUL: yea when it had shined within him, and when God had stretched out his Hand, and had taken hold of his heart, he incontinent cried out, LORD, what will thou have me to do? Now he acknowledgeth him to he his LORD and the Lawgiver, whom before he esteemed a Transgressor of the law. Now he offereth himself to do his Will, whom before he persecuted, although he himself should therefore have been persecuted. This Calling indeed was extraordinary, yet some thing like thereunto we may find in every one that is effectually called. This is shadowed forth in the parable of calling to the marriage. Luk. 14. All were called indeed, but some were but simply called, and after their refusal no more urged, but others were not left until they were brought in; the king commandeth to compel them to come in. So God dealeth with his elect. he so calleth, that he leaveth them not till they answer, and follow him. Till than he still urgeth, by persuasions, exhortations, reprooffs, benefits, scourges, illustrations and inspirations, though they be blind; he by calling giveth them sight to know the way to the banqueting house, although they be halt and maimed, he giveth them feet to walk unto it. And in a word no less powerfully bringeth them unto himself, then if he did use violence unto them.  
Thirdly, 
14. Thirdly, why.  Albeit no violence be used to the soul of him that is converted when he is called; yet there is violence used against satan, from whose power he is drawn by the mighty Power of God, that he may no more be the slave of satan, but the Servant of GOD. There is also a kind of violence inferred to our sinful corruption for so great is the Power of GOD given to us by his Grace, that violently, as it were, we break the bands whereby our natural corruptions hath hitherto tied us. The Kingdom of heaven sayeth our Saviour suffereth violence, and the violent entereth by force. Thus we see our effectual calling is not without cause called a drawing of us by the Father who of his infinite Goodness, & by his almighty Power worketh so on our hearts, that of unwilling he maketh us to be willing, 
15. this should teach us humility.  to go to Christ & to run after him.  
This doctrine serveth first to teach us all humility. If thou have any good, thou may perceive from this which hath been said, that it is not of thyself but from God. O man who hath discerned thee? what hast thou, but that which thou hast received? and of thou hast received it, why ●oustest thou as if thou hadst not received it? No honour herein is due to us, but all the glory belongeth to him, From whom every good gift and every perfect giving descendeth. Again, if as yet thou have nothing which is truly good, blame not God, but thyself; through whose default it is that thou art not drawn by him. No man indeed can come to him except he be drawn, but if any man be not drawn, this is to be imputed to his own wickedness. As GOD draweth none but out of his free Mercy, so he leaveth none but out of his uncontrollable justice. Humble therefore thyself, and acknowledge as the truth is, that thou hast not used the means a right which he hath given thee, but on the contrary, hath abused his manifold Blessings. Lastly, This serveth also to work in us humility, while we consider the different dealing of God towards divers persons, of whom some are drawn and some are not drawn by him. Go not to inquire curiously, why this man is drawn, and that man is not drawn, although, it may be, that he that is drawn, is no less if not more unworthy, than he who is not drawn. If thou search into this, it is presumption; humility contenteth itself with this, that if any be not drawn, it is through their own fault, & if any be drawn, it is of the bounty of God, who may do with his own what he will. Humility maketh us cover our faces with the Seraphims & to adore this great mystery, & to cry out with them Holy, holy, holy, is the LORD GOD of Hosts, Holy is be in all his ways, Holy is he, both when he draweth and when he draweth not, when he calleth men to him, and when he rejecteth them. It maketh us to cry out with S. PAUL, O the deep of the riches, both of the Wisdom and Knowledge of GOD. how unsearchable are his judgements, and his Ways are past finding one.  
Secondly, 
16. Invocation of GOD.  The consideration of this doctrine should stir us up to earnest incalling on God for his Grace at all times. Inquire not, sayeth holy AUGUSTINE upon this place, Why GOD draweth this man, and why he draweth not that man: but understand & receive this counsel, if thou thyself be not drawn, pray to God that thou may be drawn. Are we not yet converted, we should carefully use the means especially of prayer that we may be converted. And suppose we be converted, yet should we still call on God, that he would yet draw us more, that we may run after him. We should say with David; Thou hast been mine help, leave me not neither forsake me, O God of my salvation.  
Thirdly, 
17. Carefulness to answer our calling  This should stir us up to be careful obediently to answer the Calling of God, that we through our default deprive not ourselves of his saving Draught. Remember he that calleth thee is infinitely Excellent, and most Worthy whom thou shouldest hearken unto, He hath no need of thee, but thou standest in great need of Him, and without him cannot be but miserable. To him thou art infinitely bound, he is the Creator and thou the creature; he the LORD and thou the servant, he the Red●●●●r and thou the captive. 2. Consider that thou art most unworthy to be called by him, but most worthy to perish in thine own sinnes. 3. That from which he calleth thee 〈◊〉 sin the greatest of evils, and death the wages of sin. 4. That which he calleth thee unto is perfect Happiness. He calleth thee to life, even the life of Grace, he calleth thee to Peace, even to that peace▪ that passeth understanding, he calleth thee to the Gifts & Joy of his Spirit, yea to the participation of his, blessed. Spirit himself. He calleth thee to the great banquet, wherein thou art to receive not earthly food, but the bread of life which came down to give life to the world. And will thou not hearken unto him? woeful & miserable shall thy estate be, when some refused to come to the feast of the great King, Luk. 14. He vaxed angry, & said, they should never taste of his banquet. If Wisdom call & we answer not, if she stretch out her hands and we regard not. Prov. 1. 24. She also will laugh at our destruction, and mock when our fear cometh: we shall call but she shall not answer, we shall seek her early but shall not find her. The Lord make us wise, that we may consider this aright, and that for the Merits of Christ jesus, to whom with the Father etc.   

THE SECOND SERMON Upon the VI Chapter of S. JOHN.  Vers. 44. 〈…〉 And I will raise him up at the Last day. Vers. 45. It is written in the prophets, And they shall be all taught of GOD. Every man therefore that hath heard, and hath learned of the Father cometh unto mee●. 
Ye have already heard the instruction given by the LORD unto the murmuring Jews; 
1. Connexion  namely, That none can come to him except he be drawn by his Father who sent him. In the words now read, he showeth first the happy estate of them who are drawn by the Father, and come unto him, confirming withal his former discourse where at they murmured. 2. He proveth the necessity of that drawing before mentioned and more fully explaine●h it, It is written in the prophets, Thy shall be all taught of God.  
And I will raise him up at the last day. These words are added here by our LORD, 
2. Why he ●deth the raising of men at the last day:  first to preveene the misinterpretation of his former words, wherein he said, that men cannot come to him, except they be drawn by the Father. Some might have thought because of this, that he was inferior to the Father: therefore he sayeth, That he shall raise him up at the last day; which importeth no less power than that is whereby men are drawn by the Father. 2. These words are added to confirm that which he said before; namely, That he is the bread of life, and came down from heaven. To confirm this, I say, especially in the minds of believers. For if he raise up men at the last day, undoubtedly he is not from the earth: but from heaven and if he give life to them that are dead, he may be justly called The bread of life. 3. He addeth these words to comfort Believers, and to terrify unbelievers. For no greater comfort can be to them that receive him by a true and lively faith, than the assured hope, that they shall be raised up by him from death, to a glorious and immortal life, and on the other part, it is matter of exceeding terror to the unbelieving and wicked, that they shall not be partakers of this blessed resurrection, but they shall be raised up to shame and confusion.  
This point is urged divers times hereafter by our LORD; 
3. the happiness of the Godly, and unhappiness of the wicked at death and Resurrection.  and therefore, it may be, we shall have occasion to speak of it more fully. Only now consider that this is a point which we should at this time deeply meditate upon. He who calleth us and offereth himself unto us, is no less, than he who hath power of life and death, even of eternal life and of eternal death. If we answer him and embrace his Calling, we may look to have confidence, joy and glory at our death and resurrection, but if we do otherways, we can expect nothing but terror, sorrow and confusion. Though we think little now of death and resurrection, yet they will come; It is appointed for all men once to die, and after death cometh judgement. The soul will be called out of the body, the body will be called out of the grave, and both will be called before the Tribunal of GOD. If thou harkened devotly and obediently to his Calling here, Thou shalt lift up thine head then, being confident that thy redemption draweth near. When GOD sayeth to thy soul at death, Come out, thou shalt encourage it, and say. Go 〈◊〉 my soul, fear n●t, it is the Voice of my Beloved, calling not to destroy but to save thee. It is the voice of him, who hath often called me before, and whom I have answered by his Grace. It is the Voice of him that I was longing for. He said to me before, Behold I come, & I have answered even so, Amen LORD jesus come. But on the contrary, if thou hast despised his gracious and merciful Calling here, thy terror shall be unspeakable at death and at the resurrection. He shall call, when thy Lamp is not prepared, and albeit thou would not be drawn by his Mercy, his Justice shall draw thy soul out of thy body at death, and thy body out of the grave at the resurrection. although thou call then, he will not hear; but will say, Depart from me I know thee not. Long have I cast open the door of my Mercy unto thee, but thou would not enter, and now it is shoot. O how terrible shall this Calling or rather Drawing of justice be to the disobedient soul & body! fain would they draw back into that very nothing out of which they were brought. Therefore the wicked shall say then unto the hills and to the mountains, fall upon us, and cover us from the Face of him that sitteth upon the Throne: and from the Face of the Lamb. Let us therefore while we have time, think both upon his Mercy & Justice. These are the two arms of his Providence whereby he draweth to good, and from evil. MERCY is, as it were, his Right-Hand, which is alluring and comfortable: justice, his Lefthand, which is terrifying and dreadful. Let us labour, That his left hand may be under our head, as the Spouse speaketh, and that his right hand may embrace us, that is, let us think upon his gracious Promises, that we may be alured to obey him, and withal consider his dreadful terrors, that we may stand in awe to despise his invitations. I will speak no more of this. Now I proceed.  
It is written in the prophets, 
4. where this testimony is written.  And they shall be all taught of GOD etc. Here he confirmeth and cleareth what he said of the drawing of men to him by the Father. He confirmeth it by the testimony of scripture. It is written sayeth he in the prophets, they shall be all taught of GOD. This testimony is expressly set down, Isaiah 54. 13. Where the PROPHET speaking of the happy estate of the Church of the new Testament sayeth to her; All thy children shall be taught of the LORD, and great shall be their peace. According to the sense it is also to be found elsewhere, especially in the 31. 33. of I●r. where the LORD speaking of the Church of the new Testament sayeth, After those days it shall come to pass, that I will put my law in their hearts & writ it in their inward parts, and they shall be my people and I will be their GOD: and they shall not teach every man his brother and every man his neighbour, but they shall know me from the highest to the least sayeth the LORD.  
For clearing of this, 
5. What to be taught of GOD.  ye are to understand that to be taught of God, is nothing else, but to have our minds enlightened by the knowledge of him, and to have his love ●●●ed abroad in our hearts, so that we obey him, and that not out of the fear of punishment, but out of the love of righteousness. Of this teaching the Prophet spoke when he said Psal. 94. 12. Blessed is the man whom thou chastisest, and teachest out of thy law; and when he said again, Teach me to do thy Will O GOD for it is good. This our Saviour manifesteth in the next words, wherein he explaineth what it is, To be taught by GOD, saying, That such an one heareth and learneth of the Father and cometh to him, that is, he that is so taught, understandeth and believeth that which the Father revealeth, and embraceth it by sincere love and affection, and so cometh to Christ by faith, by hope, by love and obedience.  
Hence, 
6. This further explained out of Augustine.  S. AUGUSTINE in his book of the Grace of Christ 12. and 13. chapters inferreth That this doctrine of the Father, is nothing else, but his heavenly Grace communicated to us, whereby he maketh us not only to know what we should do, but also to do what we know, whereby he maketh us not only to believe that which should be loved, but also to love that which we believe. This is the doctrine of the Father, whereby from on hie, by his unspeakable Power inwardly he manifesteth his truth, and communicateth to us the love of himself. This also is manifest as S. AUGUSTINE observeth there from the 1. Thess. 4. 9 where S. PAUL sayeth; As for brotherly love ye have not need, that I should write unto you, for ye are taught of GOD to love one another. So the Teaching of GOD maketh us not only to know what should be done, but also to do that which we know. And he that knows and doth not, is not caught by God. He is not taught according to grace but according to the law, he is not taught according to the spirit but according to the letter.  
Secondly. Ye are to consider that our Saviour by urging this Teaching of GOD, this hearing and learning of the Father doth not condemn the outward ministry of preaching, 
7. Out-ward Ministry not condensed.  or deny the necessity of it ordinarily. For our Lord himself at this time was preaching outwardly the word, and S. PAUL accordingly Rom. 10. 17. tells us; That faith is by hearing, for which effect preaching is needful, and therefore he with the Prophet sayeth there, how beautiful upon the mountains, are the feet of them that bring glad tidings, that bring glad tidings of good things? Hence we read in the 8. of the Acts that when it was the Will of God to convert the Ethiopian Eunuch, he miraculously sent Philip to him by an angel, 
8. Why this doctrine is is ascrived to God.  but he would not convert him by the Angel.  
But you will say, If man have any hand in this teaching, Why is it called the teaching of God? I Ans. It is called so justly; First, Because the Word that is preached, is not the word of man, but the Word of God. 2. Because man concurreth only but outwardly as an instrument proposing the Word, but it is God who worketh inwardly upon the soul, he hath his Chair in heaven that teacheth the heart, without whose powerful assistance, all our words are but an empty sound, as S. AUGUSTINE speaketh in his 3. Treatise upon the 1. Epist. of S. John, so writing on the same place, he sayeth, God is the teacher of them that learn, because that which is given and revealed within, is from him. Paul may plant, and Apollo may water, but it is God that giveth the increase, so neither is he that planteth, nor he that watereth any thing, but God who giveth the increase, 1. Cor. 3. 7. So then our Saviour by commending the teaching of God, the bearing & learning from the Father, doth not exclude the necessity of the out. Ministry, but showeth the power and efficacy of God, Who is the principal Agent.  
But it may be some man will yet say; If no more be imported here, 
9 preeminency of the New Testament  by this teaching of God, then that which hath been said; it would seem, that there should be no difference in this, betwixt them who lived under the Old Testament, and those who live now under the New; Which difference is plainly intended both by our Saviour & by the Prophet. There would seem I say, to be no difference, because God concurreth with his word preached then also, and it was he that did work faith and love in the hearts of men, I Ans. This is true, yet notwithstanding, there is a great difference, for the teaching of God then ordinarily was limitate to one Nation: whereas now it is offered to all the world, & throughout all the world, all the Children of the church of the Faithful are made really partakers of it. 2. The manner of teaching now, is more excellent; because the revelation of God is more clear, and the Love of God more abundantly poured into the hearts of men; Whence the PROPHET Isaiah; Chap. 11. 7. speaking of this time saith. That the whole earth shall be filled with the knowledge of the Lord, as the waters cover the sea. 
10. private revelations not to be relayed o●.  Now, let us come to the Uses of this Doctrine.  
First, We may learn hence; That we have no ground from this place, to lean to private Revelations & motions not warranted by the Word of God, as if without the Means, we might be taught by God and learn from him. Some Fantastic persons in this last age, have gone exceeding far this way: and by this mad conceit, have stirred up horrible Confusions and have drawn many with themselves into perdition. far be it from us to imagine any such thing. God hath ordained means, whereinto although he hath not tied himself, yet hath he tied us to these means, to wit, his Word, his Sacraments; Prayer & Meditation, these are, as it were, the conduits of his grace, & as it were, the veins by which we must search after the heavenly Wisdom. If thou neglect the means, thou but temptest God, & deceivest thine own soul. And though the means seem to thy carnal mind base, yet remember they are the Ordinances of God. N●aaman thought little of the the waters of jordon, he said, The revers of Damascus were better th●n all the waters of Israel; he disdained to go there and put off his clothes and wa●h seven times in it, at he was commanded: but had he not used this mean●, he had gone home as Leprous as he came forth.  
Secondly, 
11. Great deceatfulnes of our hearts.  We should consider, That our Heart is deceitful, and Satan is subtle, who can transform himself into an Angel of light and make us believe, that his Illusions and Fancies of our own hearts, are the Inspirations of God, when we take not heed unto God's word. Many are deceived in this kind, Some think their own Conceits to be the very light of God, when indeed there is in them nothing but darkness, their carnal affections, to be the motions of God's Spirit; their wrath, they think Zeal; their pride, courage etc. And this deceat is commonly incident to proud and presumptuous men, yea sometimes the saints of GOD are in some measure this way deceived, and think the Indictment of their own spirit, to proceed from God himself. So we see Nathan being consulted by David concerning the building of the Temple, said unto him; Go and do all that is in ●hine heart, for the Lord is with thee, & yet in the mean time, the Lord had not said so, as Gregory observeth. For he appeared immediately thereafter and forbade the Work, albeit he approved the Intention. Upon the other part men sometimes are so deceived in this kind, that they think that to be but a Fancy of their own, which is indeed the motion of the Spirit of God, and so also it pleased God, sometimes to exercise his own in time of temptations, that they may be the more tried, and that they may grow in humility and other virtues. These are like to the Disciples, S. Mark, 6. 49. who in the Tempest, when they saw our LORD himself walking on the waters, they thought it was but a Ghost. Thus sometimes we take evil for good, and good for evil, and therefore we must not separate the inward Word from the outward; We must not believe every spirit, but we must try the spirits, if they be of God. We ought to try them by the Word of God, and should have our recourse diligently to them to whom the dispensation of the Word is committed, who should be more skilful in discerning of the spirits, according to God's Word, which is committed unto them. To conclude this point than we ought not to despise the outward meant, but should highly esteem of them, and should greatly praise GOD for the occasion which we have of them. We have particular reason of thankfulness in this respect. There is no Nation under heaven, with which GOD hath dealt more bountifully in this kind, then with us who live in these three NATION ES. No Nation hath the Gospel in greater plenty and purity. No Nation (for aught I know) hath had so great peace and prosperity joined with the profession of it.  
The second thing which I would have you to observe is, 
12. GOD the most excellent Master 1. in respect of Wisdom.  that albeit the outward means are much to be esteemed, yet we are to depend chiefly upon the Instruction of GOD. He is the chief Master, and in respect of him none is worthy of that name, call no man your master, sayeth our Saviour, upon earth. First there is no master which hath such Wisdom and Knowledge. GOD is essentially and of himself Wise. He hath not had nor could not have any Teacher, Counsellor or Book of which he might learn. His Wisdom is of himself, and in himself he seeth all things that are to be done. Therefore his Knowledge is unbounded, and He is only Wise, as the Apostle calleth him. All others of themselves are ignorant, their knowledge is from him & hath narrow limits, and hath much error and ignorance joined with it. Whence often the doctrine of others is pernicious to them that learn of them, but that which GOD teacheth is always true and saving and such as may lead us to deliverance from the greatest evils, and to the obtaining of our sovereign good.  
Secondly, 
13. secondly in respect of communicating of it  As God infinitely excelleth others in Wisdom so in his Ability of communicating it. Put the case the knowledge of a man were never so great, yet can he not make others learned, except they have engine and take pains: but our heavenly Master is able to make the most rude to learn every truth that he pleaseth. He is absolute LORD of our spirits, and can speak in them what he pleaseth. Again suppose we understand the truth, yet, it may be, we are not moved, not can be moved by the doctrine of our Master to love it, but God is able to make us love what we know, without force & constraint: yea with exceeding joy & delight. In a word the knowledge which we have by man i● dry and puffed up, but that which is from God doth satiate the SOUL: knowledge obtained by man reacheth to the understanding, but that which is by God reacheth to the affections also. That is speculative, this is practical & effectual. That is, as it were, a shining light, this both shineth & burneth. That maketh learned, but this marke● SAINTS. It is the knowledge of salvation, or the saving knowledge, 〈◊〉 1. 97. And therefore should be chiefly desired.  
Thirdly, Observe that he 〈◊〉 hearing to the SOUL, every one that heareth and learneth of the Father. 
14. Spiritual senses.  As the body hath five senses, whereby it perceiveth things profitable and pleasant, so the soul hath actions answerable to these senses, whereby it perceiveth the things that are spiritual, & in scripture are called by the name of SENSES, seeing, hearing, smelling etc. We hear God inwardly, when we receive his Inspirations; which are words, as it were, whereby he speaketh inwardly to our heart. This is that hearing, without which, the outward availeth nothing. It is the Voice of God, as we said, that changeth the heart, which softeneth the hard heart and maketh it to melt, which inflameth the cold heart & maketh it to burn, as we read of the two disciples going to Emaus, which pacifieth the troubled heart and secleth it in tranquillity. Thus God speaks sometimes to SINNERS, He maketh them to hear a voice, as it were behind, them, saying this is the good way, walk in it, and ye shall find rest unto your souls, but most commonly this way he speaketh to the Godly instructing, comforting and exhorting them to a continual progress in piety. 2. There is a spiritual sight, while as God infuseth a clear light in our minds, whereby with Moses, We see him that is invisible, apprehending divine mysteries more firmly & clearly then we did before, and in such a manner, as is fit, to raise up love, desire and joy in our hearts: for this fight the holy Apostle did pray Ephes. 1. 17. 18. When he desired, That GOD would give them the spirit of Wisdom and revelation in the knowledge of him, that the eyes of their mind being enlightened, they might see what was the hope of his Calling and the riches of the glory of his Inheritance in the saints. So there is a spiritual SMELL. Christ is anointed with the oil of gladness above his fellows. His name is as ointment poured forth. The good ointments of his divine Perfections and heavenly virtues send forth so sweet a savour, as maketh the Spouse in the Gant. to say, Draw us and we will run after thee. This the soul perceiveth by a spiritual kind of smell, and the feeling of it raiseth up most ardent desires, and stirreth up to most earnest endeavours of the things that are heavenly. Like wise the soul hath a spiritual taste. There is an unspeakable Sweetnet in GOD, in his divine Mysteries and Obedience, which may be tasted by the soul of a spiritual man. O taste and see how sweet the LORD is, sayeth David, as if he would say, If ye taste, ye will know the sweetness of his Goodness, Mercy, Liberality and Power. So we may say of every divine mystery, Taste and see how sweet it is, and of every virtue, Taste & see how sweet is obedience, patience, humility, chastiry, charity, etc. Lastly, There is also a spiritual touch. Hence the devote soul Cant. 2. 6. sayeth, His left hand is under mine head and his right hand doth embrace me, and again, I have found him whom my soul loved, I held him and would not let him go.  
But why do I insist so much upon this? 
15. God's goodness in communicating himself to us.  first, To show the admirable Goodness of GOD, who vouchsafeth so many ways to communicate himself to us, and maketh us so many ways able to receive him. All this proceedeth merely from his infinite Goodness. There should be no loss to him, although we should never SER his Beauty, HEART his Voice, SMELL the sweet Savour of his Precious Ointments, TASTE his Sweetness, or EMBRACE him in the arms of our love, this should nothing impair his Felicity, which from eternity he perfectly enjoyed, and might unto all eternity enjoy, without our enjoying of him: but all this proceedeth from his admirable Goodness which delighteth to commucat itself to his unworthy creatures.  
Secondly, 
16. Sight of Christ in the holy mysteries.  I have insisted upon this at this time to move you, to stir up all the powers and faculties of your fouls, to receive him who offereth himself at this time most abundantly to be participated by us first, Christ offereth himself to be seen by us in these sacred mysteries both as GOD and man. Here we may see him by the eye of faith as GOD, not simply as GOD, but as GOD made man, and as made a man of sorrows for us, and as made the bread of life unto us. What a wonderful sight is this! how can the Angels of heaven but admire to see the only begotten Son of God, who is in the bosom of the Father, The brightness of his Glory and the express Image of his person, eternal and omnipotent as the Father is, Infinite in Majesty, Wisdom, Goodness, Power etc. How can they, I say, but admire to see him demitt himself so far for us and to us? As man also he offereth himself to be seen by us spiritually. Here we may see him and should look upon him as he suffered and was crucified for us. Here thou may see his Head crowned with thorns, which should have been, and now is crowned with Glory: His Face spitted on and bussete●●, which should have shined and doth shine with the beams of heavenly Light: His Hands and Feet pierced and in a word all wounded for our transgressions and bruised for our iniquities, and now giving his Body that was broken, and his Blood that was shed, as the food of our souls unto eternal life. O what a wonderful and sweet sight is this! what reverence and humility, what love and thanksgiving should it raise up in us. Dost thou see what thou receivest in these sacred mysteries and from whom? and wilt thou who art but dust and ashes refuse to humble thyself in body, and in soul? or can thou consider his infinite Love to thee, which made him to give himself for thee when thou was his enamie, & to exchange, as it were, the Throne of his Glory with the ignominy of the cross, canst thou, I say, consider this and not be inflamed with love, and break out in thanksgiving?  
Secondly, 
17. The hearing of him therein  He speaketh to us in these sacred mysteries most sweet and comfortable words, which we should hear and answer unto. He sayeth, I am the bread of life etc. that we may answer, LORD evermore give us this bread. He sayeth, I am the water of life, that we may answer LORD give us of this water that we thirst not again. He saith, This is my Body which is broken for you. This is my Blood which was shed for you, he that eateth my flesh and drinketh my Blood, dwelleth in me and I in him, that we may answer, Whence is it that our LORD cometh to us O LORD we are unworthy that thou should enter under the roof of our unclean souls, but let it be unto thy servants according to thy word. Here he reacheth us, as it were, from his cross all the precepts of divine virtue. He sayeth, Learn of me for I am meek and lowly in heart, I humbled myself and became obedient to the death of the cross, when I was stricken I revenged not, I gave my life for mine enemies, I prayed for them, in my greatest distress, I cleaved most firmly unto God, thus he speaketh unto us, and we should devotly answer him. But the time is spent and therefore I forbear to proceed further. The LORD imprint these things in our hearts & that for the merits of Christ to whom etc.   

A SERMON UPON the II. of the CORINTH. chap. VII.  Vers. 10. For godly sorrow worketh repentance to salvati●● not to be repent of: but the sorrow of the world worketh death. 
THe holy Apostle, in the former words speaketh of the effect of his former Epistle unto the Corinthians, 
1. Intentions  wherein he had rebuked them for not censuring the incestuous person that was among them, of whom ye may read in the 5. chap. of that ●repist. This his reprooffe of them had grieved them & made them sorrowful; but he tells them, that if it could have been, he wished not their sorrow. If it might have stood with their well-being, he would have been glad, that thy had not been sorrowful at all. Yet in the mean time, he declareth, that this their sorrow, which his epistle had wrought in them, was matter of joy unto him, not for that they were grieved: but because they had sorrowed in a Godly manner, and that unto repentance, unto the Glory of God and good of their own souls. He confirmeth this particularly, by the general doctrine of the fruit of Godly Sorrow in the place that I have read,  
For Godly Sorrow; 
2. Division  sayeth he, worketh repentance etc. Here he commendeth Godly Sorrow, of which nature that was, which his epistle wrought in the Corinthians. first, The very name he giveth it, containeth an argument of commendation, for the Sorrow which he speaketh of, is a Godly Sorrow or a Sorrow according to GOD. 2. He commendeth it from the fruit of it, it is such a Sorrow as worketh repentance; even a repentance that is never to be repent of, because it is unto salvation. 3. He commendeth it by opposing the contrary Sorrow, namely the Sorrow of this world which worketh death. That we may proceed the more clearly, we shall begin at this last point.  
The Sorrow of this world, 
3. Sorrow of this world  sayeth he, worketh death. He opposeth as ye see two kinds of Sorrows; the one to the other: the Sorrow which is according to God, and the sorrow of this world. The sorrow of the good Corinthians had this good in it, that it was not a sorrow of this world, which is no matter of joy, for it worketh death. All sorrow presupposeth love, for no man sorroweth, but for the loss or want of that which he loveth: therefore where this worldly sorrow is, there is also a love of this world. Such is the sorrow that men have for the loss of worldly things, wealth, honours, delights or friends. If their heart and love be set upon these things, they foolishly, and without the fear of God, rejoice in them when they have them, and being drunk with that transitory happiness, they seek for no more. On the contra●y when they loss or want them, their hearts are cast down, and they are pressed down with Sorrow inordinately. Such a Sorrow, the Apostle recommendeth not, nay, he dehorteth from it, for it worketh death. This Sorrow can do no good. When a man hath lost his riches, if he sorrow for that, this sorrow will not restore his wealth to him again. If a man hath lost his honour, the sorrow which he hath for that, will not recover it again. If he hath lost his friends or children, should he mourn never so much for them, his sorrow will not bring them to life again. So this sorrow can do no good: yea on the contrary, it doth great harm, it worketh death. It maketh the way to bodily death, especially when it is inordinate; The heaviness of the spirit drieth up the bones. sayeth SOLOMON Proverb. 17. 22. Sorrow hath killed many, and there is no profit in it, sayeth the WISEMAN, Ecclestast. Chap. 30. 23. And which is worst of all, this sorrow leadeth to eternal death: For God is offended with it, it stirreth up a man to do many things, whereat God is offended; and maketh a man guilty of eternal death. so this sorrow is no matter of joy but the sorrow that was in the Corinthians, and which ought to be in us all, was of another kind. It was a Godly sorrow or a sorrow according to God.  
For better understanding of this; 
4. sorrow according to GOD.  Consider first, That this sorrow which is according to God, is such a sorrow as a man conceiveth for the offence of God, or because he hath done that which is displeasing and hateful to God, and therefore this sorrow which is according to God, is a sorrow for our sins. Nothing offendeth him but sin; and every sin offendeth him: for all sin is done in Thought, word or deed against his eternal LAW, and his eternal LAW is his supreme and eternal Reason, which is nothing else but GOD himself, so that whosoever sinneth, shaketh off the Yoke and Obedience of GOD and turneth his enemy, and in some sort trampleth his Law under foot.  
But here, it is to be observed, that every Sorrow for sin is not this godly sorrow, 
5. every sorrow for sin is not this Sorrow.  or sorrow according to God. For first, a man may be grieved for his sins, because there is in them a repugnancy and filthiness contrary to the honesty & beauty of humane reason, Such a Sorrow a natural man may have, but if he rise not up higher, he hath not come unto that Sorrow which is according to GOD. 2. A man may be grieved for his sins because of the harm and damnage that he hath thereby, because thereby he hath lost his credit or good name, his means, his health, and which is most of all, because thereby he hath lost eternal joys, and hath encurred endless and intolerable pains. If a man in his Sorrow regard no more but this, he hath not yet attained to that Sorrow which is according to GOD.  
If one man have offended another, suppose he be grieved for that he hath done, 
6. Sorrow according to God wha●  yet if in this grief he hath no respect to him whom he hath offended; that his Sorrow availeth nothing for obtaining reconciliation with the party offended, even so whatsoever he a man's grief for his sins, if he have not regard to God in that his Sorrow, it availeth nothing, Therefore this Sorrow which is according to God, is not only for our sins, but also and chiefly it is for this, that thereby we have offended God, and have deprived ourselves of his Favour. Such a Sorrow is justly said to be Godly or according to GOD, for the ground of it is the Love of God, which maketh us when we have him to rejoice, and to acquiesce in him as our true and sovereign Good, which we declare by a contempt of the world, whileat we use the good things of it as if we used them not, and rejoice in the midst of the tribulations of it. According to that, In the world ye● shall have trouble, but in me ye shall have joy: And on the contrary, when we loss GOD, it maketh us grieved above all thing, that we have offended him and are deprived of him. 2. This Sorrow is justly called a Godly Sorrow, for it is God that worketh it in us. By nature we are blind, and see not the Offence of GOD, nor how great an evil it is, and we are so far from being grieved for these things which offend him, that on the contrary we take delight therein. It is only God that openeth our eyes, and taketh away the heart of stone, and mollifieth our hairs that they may melt with Sorrow, for the offence of him. 3. This is a Sorrow according to God, because we undertake this Sorrow that we may restore to God his Honour, which by sinning we have impaired, so much as was in us, and that we may pacify him, and by recovering his Favour again may obtain health and life unto our wounded and dead souls, which life standeth in the Favour of God, and in our union with him.  
Thus ye see what is that Sorrow according to GOD, 
7. how great reason sinners have to Sorrow thus.  here recommended to us. There is no man knoweth what God, and what himself is, but may easily perceive how great reason sinners have, to have this kind of Sorrow. GOD is Almighty, whose Power none can resist. What and how lamentable madness than is it for us miserable worms, to lift up our horns against him! who can trample us down in a moment to the lowest hells. GOD is Alsufficient, and standeth in need of none. our goodness extendeth not to him, Psal. 16. How much then is it to be lamented, that we who in him live, and move and have our being, & most daily beg from his infinite bounty, all that we stand in need of, should forget and despise him? GOD is the rock of ages, he alone hath immortality, his estate is immutability, He remaineth still the same, and his Years change not. Alace than what madness is it for us, Whose life is but a vapour quickly vanishing away, who began to be but yesterday, and tomorrow are not, What madness is it I say for us so frail creatures, to provoke such in one? he is only WISE, Searching the heart and trying the times, so that nothing can be hid from him; what folly then, and what matter of Sorrow is it, that we should trust so to our 〈◊〉 as if we could hide our wicked counsels and course● from him? ●. GOD is the 〈◊〉 and supreme Lord is of all his crea●●res, so of us, and therefore when we sin we withdraw ourselves from his Obedience, 〈◊〉 against him, and set up the creature in his stead. Lastly, He is our loving and bountiful Father, who hath loadened us with BLESSINGS. He hath made us and not we ourselves: He hath redeemed us by the Blood of his Son: He upholdeth us, and provideth for us every moment: He hath called us to the hope of his Glory; As many members as there are in our body: as many creatures as there are in this world: as many days and hours as have gone over our heads, so many testimonies have we of his Goodness and Love. And what a monstrous thing than is it, that we should be so wicked children, that not only we forget; but do also what we can to trample under our feet so good a Father? Beside all this, wherefore do we offend so great a LORD and so loving a Father? for some trifling pelf or transitory pleasure. We lay this in the one scale of the balance, as it were, and GOD in the other, and prefer this pelf and this pleasure even to God himself. Who can consider this, and keep his heart from melting with Sorrow? which if any attain unto, he hath obtained this Godly Sorrow, or that Sorrow which is according unto GOD.  
Thus ye see what kind of Sorrow we ought to have for our sins, 
8. We should labour for this Godly sorrow for our own sins.  which if it be kindly we will never sufficiently satisfy ourselves in it. Marry Magdalen had such a Sorrow, and it made her to wash the feet of Christ with tears, and to wipe them with the hair of her head. Luk. 7. 38. DAVID had this Sorrow, and it was so effectual in him, that he sayeth in the 6. Psal. I am weary with my groaning, all the night I make my bed to swine, and I water my couch with tears. So if this Sorrow were in us, It would make our eyes to run down with tears, & our eye lids to gush out with waters. jer. 9 18, But alace how far are we from this? who testifieth this Sorrow by the abundance of his tears? It may be ye will say to me, we cannot attain to this: yet if thou rightly look upon thine own sins and be truly grieved, because thereby thou hast offended GOD, and hast deprived thyself of him, his Grace and Spirit, thou may first value, as it were, and estimate how great a Sorrow thy sins deserveth, and be so disposed, that nothing is so displeasing and hateful to thee as thy sins are. Thou may come to this, that with an upright heart thou may say to GOD, O LORD, these my sins, so many, so grievous, so long continued in, so often fallen into; deserve to be bewailed with tears of blood if mine heart could possibly have them. 2. Thou m●y wish from GOD, That thy head were waters, and that thy eyes were fountains of tears, that thou might lament as thou oughtest to do. jer. 9 1. Thou may pray to GOD▪ that he would give thee, the grace of tears, and that he who brought water out of the hard rock, would soften thy hard heart, and make it to melt with this Godly Sorrow. 4. Thou may endeavour more and more, and work upon thine own heart for obtaining this unfeigned grief. This if we do, God will accept even of our imperfect sorrow, for the perfect. Sorrow of Christ jesus, and for these strong cries and tears, even the tears of blood, which he shed for us in the days of his flesh.  
Before we go hence, 
9 Sorrow for the sins of others.  it may be demanded, whether or not this Godly Sorrow is only for our own sins, I answer, it must be also for the sins of others. There is no man that hath Zeal to the Glory and Honour of GOD, and love to the souls of other men, but he must be sorry, when he seeth them by their sins despising the Majesty of God, trampling his Law under foot, & casting themselves headlong into perdition. Hence the blessed patriarchs and Prophets, who were the most sincere friends of GOD, are so frequent in holy scripture, in mourning for the sins of o●hers. Horror hath taken hold of me sayeth David Psal. 119. Thy Zeal hath consumed me, Rivers of tears gush out of mine eyes, because the wicked despise, thy Law and forget thy words. O that mine head were waters, sayeth jer. 9 1. Complaining for the sins and miseries of his people, and that mine eyes were fountains of tears that I might weep day and night. Thus the righteous soul of LOT, was vexed continually, because of the abominations that he did hear and see in Sodom. We are commanded to pray continually, that the Name of GOD may be hallowed and glorified and therefore it cannot be but great matter of grief to them that love GOD, to see his Name daily dishonoured and prophened. Hence. They that were marked Ezek. 9 were such as did sigh and mourn, not only for their own sins, but also for all the sins and abominations done in the midst of the land.  
Secondly, It may be asked, doth this Godly Sorrow only reach to our sins and to the sins of others, 
10. sorrow for our imperfection and absence from heaven.  I answer it reacheth also to the consequents of sin, and first to the imperfection that is in us in serving of GOD. This is matter of grief, even unto the most Godly. They are affected with a Godly Sorrow for this, that they serve not God so perfectly as they should. They say with S. PAUL, with grief of heart, The evil that I would not do, that I do, and the good that I would do, that I do not. O miserable man that I am, who shall deliver me from this body of death. 2. This Godly Sorrow also extendeth itself to the desire of our heavenly country. The Godly mourn that they are so long absent from the Lord, and continue so long in the place of their exile. They say with David, Woe is me that I sojourn in Mesech, and that I dwell in the tents of Kedar. The children of Israel mourned because of their exile in Babylon. By the rivers of Babylon, said they Psal 137. we sat, & we weeped, & we remembered Zion. They were spoiled by the Babylonians of their goods, of their lands, honours, children and friends, and yet the chief matter of their grief was that they wanted Zion, albeit that was but an earthly Zion, and now spoiled, burnt and sacked, how much more have we reason that sit by the waters of Babel, that is, of the transitory pleasures of the confusion of this world, to weep when we remember the permanent joys of the heavenly Zion which cannot be spoilt? and whereunto no dart or enemy can have access; but the Apostle speaketh here not of this Sorrow, but of the Sorrow which is for our own sins; and for the sins of others, and unto it he ascriveth this blessed effect that followeth, which is.  
To work repentance unto salvation not to be repent of. 
11. How sorrow worketh repentance.  It may be demanded how this Godly Sorrow worketh repentance, since this Godly Sorrow is a chief part of repentance, it is answered first. By some, that the Apostle sayeth not simply, that it worketh repentance▪ but that it worketh repentance unto salvation, that is, it maketh our repentance true, profitable and saving: for it is as it were the life of our repentance. So we say that a sober-man maketh a healthfull-man, or that a man addicted to studies maketh a learnedman. 2. This Godly Sorrow also worketh repentance itself, in respect of divers parts thereof. Repentance hath many things in it, and some of them are wrought in us, or greatly promoved by this Godly Sorrow.  
For clearing of this consider, that repentance is wrought in us after this manner. 
12. Sight of our sins 1, wrought in penitents  1. Our mind is enlightened, and the eyes of it are opened, that we may see our sins, the hynousnes and the deformity of them. Unless we have this sight, we will never be grieved for them. Therefore David sayeth Psal. 51. I acknowledged mine iniquity, & my sin is continually before mine eye. So it is said of the prodigal son Luk. 15. 17. That he came to himself. His eyes were opened to see his own misery, and his sin which was the cause thereof. With this sight is joined a sight and sense of the Wrath of GOD kindled against us for our sins. For no man can rightly see his own sins, but he must see that God is offended therewith, whence anguish and terror and trouble ariseth in the conscience. Hence David in the 38. Psal. sayeth Lord reprove me not in thy wrath, nor chastise me in thy hot displeasure. Thine arrows stick fast in me, and thine hand presseth me sore. There is no soundness in my flesh because of thy Wrath, and there is no rest in my bones, because of my sin, my sins are gone over mine head and they are too heavy a burden for me.  
Secondly God worketh in the heart of a penitent, 
13. Effects of Godly sorrow.  some love of himself, which maketh him to hate and detaste his sins, whereby he offended God, and to have in him this Godly Sorrow because of them 3. This sorrow promoves the work of our repentance. It makes us to humble ourselves under the mighty hand of God. It stirreth us up to an holy indignation, and the taking of a just revenge of ourselves: because we have offended God, as the Apostle showeth in the next verse. Hence the renting of our hearts spoken of by JOEL, and the smiting of our breast, which we find in the Publican. This sorrow also venteth itself by confession Psal. 32. When I keeped silence, my bones waxed old, through my roaring all the day long. Day and night thy Hand was heavy upon me, my moisture was turned into the drought of summer. Then I said, I will confess my sins, and mine iniquity will I not hide: I acknowledged my transgressions unto the LORD, and thou for gavest the iniquity of my sin Sela. This Sorrow also expresseth itself by tears. by fasting, by sackcloth and ashes, but which is most of all; This Godly sorrow stirreth us up to conversion, to turn from our former evil ways, and to walk in the way of righteousness. A steadfast purpose of so doing, is the main part of our repentance, and this is wrought in us by this Godly sorrow. For he that is truly sorrowful & displeased for that he hath offended God, will in time coming eschew that which may be offensive to him, and will be careful to do that which may be pleasant in his Sight.  
This is that which the LORD chiefly requireth, 
14. Of turning to GOD.  if the wicked man shall turn from his evil ways, and keep all my statutes, his former unrighteousness shall be no more remembered Ezek. 18. 21. 22. Turn unto me sayeth the LORD with all your hearts joel 2. 12. our life is, as it were, a journey, and the end of our way, is happiness, which is not to be found but in God, In whose presence there is fullness of joy, and at whose right hand there are pleasures for evermore. Therefore our steps or our eyes should never be turned from him, but alace such is our corruption and such is the power of satan, that oftentimes he draweth us out of the way of God's commandments, which lead us to that end, by setting before us some trifle of pleasure or honour or commodity, and so bringeth us in the way of sin and perdition. Therefore if we would repent, we must turn again, & turn again to God, and that with our heart, even with all our heart. It is not enough that the mind be changed, farlesse that we turn our face, that may be for shame, or that we turn our feet that may be for fear, but we must turn our heart & affections, & that wholly, from all our sins and from all the occasions thereof, so far as lieth in us, that we may walk in newness of life, even in the good way, wherein we may find rest unto our souls. So the prodigal son resolved to go to his father, and indeed went unto him, saying, Father I have sinned etc. Thus Godly Sorrow worketh repentance, for it serveth powerfully to put a holy indignation in our HEART, tears in our EYES, words in our monuths, and in all our CONVERSATION, fruits worthy of amendment of life. The Apostle addeth that this repentance;  
Is to salvation not to be repent of. 
15. this repentance is not to be repent of.  Albeit this repentance will seem grievous and bitter because of the sorrow and humiliation that is in it, yet indeed it is such, that no man will ever repent of it. If we have not this repentance, we shall be forced to repent for the want and neglect of it. What is the worm of conscience which tormenteth the demaned, but a continual repentance, as it were, whereby they accuse and condemn themselves, for not using aright the means of grace, and repenting while they had time? But this is unprofitable repentance though most painful and eternal. The Godly shall not so repent of their repentance, it shall never displease them, but shall be ever matter of joy and rejoicing to them. The reason is set down here, namely;  
This repentance is unto salvation. 
16. It is unto ●lvation  There can be no salvation without it, Except ye repent, saith our Saviour, ye shall all likewise perish. Repent and do thy first work, else I will come suddenly to thee, and take thy Candlestick out of its place; sayeth our Saviour to the Church of Ephesus. Upon the other part, if we repent, we are sure of salvation; we may have great hope to be delivered from the evils threatened in this life, & howsoever that be, we shall be sure to escape the wrath that is to come. If the wicked man sayeth the Lord, turn from his evil ways and keep my statutes, he shall surely live: he shall not die. Wash you and make you clean Isa. 1. 16. Cease to do evil, & learn to do good, and though your sins were as crimson they shall be made white as snow, and though they were as scarlet they shall be made as wool. If we be careful by the tears of true and unfeigned repentance to blot out our sins out of our conscience, God will hide his Face from them, and blot them out of his register, and remember them no more against us. 
17. the love of ourselves requireth our turning with tears.   
Thus than we see how great motives we have to repent and turn to God. First, The Glory of God requireth this, by our sins we have dishonoured him, and therefore ought by repentance to restore to him his Honour again. 2. The love which we ought to ourselves requireth this, since without repentance we cannot be saved, but must needs perish if we want it. Put the case a man were walking in a way, wherein if he went on a little, he would undoubtedly fall head-longs over a rock and dash himself into pieces. If that man would not do so much as turn back for the safety of his life, ye may justly say, that he were a murderer of himself. How much more cruel is thy murder of thyself, who rather than though wilt turn from thine evil way, will drown thyself in the lake of brimstone and fire where the most bitter & eternal death is.  
Lastly, we have yet another pregnant motive to persuade us to sorrow and repentance at this time, 
18. Our country and church requireth this.  that is, the danger of our Church and country. Who seeth not a fire kindled in the Wrath of God, which threateneth this Church and Land with desolation. Alace how can we be without regard to this? S. AUGUSTINE in his first book of the City of GOD and 6. chap. Reporteth this fact of Marcellus, which there also he commendeth. While he was taking in the city of Syracuse in Sicily, in the mean time that the armies were sighting he went up to a turret to behold. Perceiving from thence men running in fury each one against another, hearing the cries of them that were wounded and killed, seeing fire cast on houses, and the smoke ascending to heaven, and hearing the noise of the houses falling to the ground, he break forth in tears, albeit sure of the victory. He weeped to see men though his enemies subject to so great miseries. Alac● then how great reason have we to mourn for these dreadful miseries, which are like to come upon our brethren, and upon ourselves. What other can we expect, except we turn from our sins, and except the Lord turn away his Wrath from us. He hath given us the spirit of giddenes. We are like men that are drunk, every one rising up, and ready to rush against another. How dreadful a token is this of the Wrath of God, kindled against us because of our sins, and how great reason have we to contribute our tears for the quenching of this fire? Oftentimes we have foretold you that God would visit for the sins committed in this land, and that he would be avenged on such a nation as this. Many and terrible examples also of the judgements of GOD ye have had before your eyes, by which the Lord hath been saying to you, Except ye repent ye shall all likeways perish. But notwithstanding of all this we have gone one securely in our sins. How many thousands in Germany and other parts, not long since, have thought their feet as sure from falling as ye have thought yours? their eyes have been as dry, and their souls seemed to be as sure of life, & yet their feet have slidden, their eyes have been drowned with tears, & their souls have tasted of DEATH. The Sword of God hath devoured their flesh, and is become drunk with their blood. This same cup which the Lord hath given them, he now presenteth to us, and if we pacify not his Wrath, whether we will or not he shall force us to drink it out. Let us therefore follow the example of our Saviour. When the bitter cup was presented to him for our sins, he fell down, and with tears of blood said, Father if it be possible let this cup pass from me. Let us turn to God and do in like manner. Neither should we think it enough to mourn this day, but should continue our mourning in private, that if it be possible he may deliver us and our land from this great Wrath, or if he have decreed otherways, we may at least escape his eternal indignation. The Lord grant this unto us, and that for the merits of Christ to whom etc.