FOUR SERMONS WHEREIN IS MADE A FOURFOLD DISCOVERY:  
viz. of Ecclesiastical self-seeking. A Wiseman's carriage in evil times. The benefit of Christian patience. The right nature and temper of the spirit of the Gospel.  
By EDWARD SYMONS, Minister of Ray●e in Essex.  1 COR. 4. 2. 
It is required in Stewards, that a man be found faithful.  ROME 14. 12. 
Every one of us shall give account of himself too God.  
LONDON, Printed by R. C. for Andrew Crook, and are to be sold at his shop, at the sign of the Green Dragon in Paul's Churchyard. 1642.   

TO THE RIGHT HONOURABLE, AND TRULY LOYAL ARTHUR LORD CAPEL, Baron of HADDAM, my singular good Lord and Patron.  
My Lord,  
I Confess it might cause wonder that so weak, and worthless a creature as I am, should expose any thing to public view, did not the custom of the present tim●●, plead a certain liberty of the Press, even for weakness itself.  
Three special reasons are usually given of div●●lging Sermons in this kind: First, to help and benefit God's Church and people: Secondly, to manifest that inward respect, which the publishers owe to those Honourable or Worshipful persons to whom they are dedicated and presented. Thirdly, to vindicate the truth against the mistakes and traducements of ignorant or illaffected hearers: and truly (my Lord) these are the reasons that have emboldened my weakness thus to discover itself, in thrusting these following Sermons from my private Cell.  
1. I know that the wise God doth sometime further the greatest affairs of his Church, by the poor endeavours of his meanest servants; and at this time, one of the great matters in hand, is to reform the Clergy, and to constitute such a Ministry, as should only seek the things of Jesus Christ; and he that knows all hearts can witness, that mine aim when I preached the first of these, did tend to that thing, and I now conceived that (with God's providence and blessing) the samemight (haply) at this present, afford some under service towards that so pious and necessary a work.  
And mine endeavours in the second of these were, by persuasions out of God's book, to tie people's tongues to their good behaviours, (as I apprehended did become a Minister of Christ to do) in those evil and barking days, and the conditions of many are still the same, they take and keep to themselves, I know not what strange liberty of bold speaking, whereby these unsettled times are likely to prove exceeding miserable; for evil tongues as they discover evil men, so they do make evil times, and therefore I conceived that that Sermon also, if it come into some hands (and God please to say Amen to my prayers with it) may not altogether at this present prove unprofitable, or unseasonable  
And in third, mine aims were, when I first uttered it, to move my fellow-members and sufferers in the cause of Christ, to make use of that sovereign preservative of patience, which experience hath always found to be so truly effectual against the heavy blows of potent hands, and the smarting wounds of poisonous tongues: And I dare boldly say, that while sin and sorrow hath a being upon earth, it will never be improper to hear or read a discourse of that subject; for we have all, at all times, yea, at this time, need of patience; nay, I dare add further, that even your Lordship in the midst of your Honours, (since you have resolved to follow only the dictate of God's word, and conscience, in your walk, and way) while men's tongues run at liberty, will have occasions sometimes to think upon it.  
And in the last of these, I have (though briefly) handled a matter, most needful also (I am sure) for this present age to be acquainted with: it is the right temper and nature of the spirit of the Gospel: I preached of it only to mine own Parish, but I pray for the enlargement of it in all places, and I know your Honour and all others, that have religious and loyal hearts, truly aiming at the Gospel's glory, and the Kingdom's peace, do in like sort desire the same: to the end therefore that I might be a mean to awaken others more able, of my profession, to make more ample discoveries of it, as their duty to God, and their Prince commands, and these times require, I have been here bold to publish my notes upon that subject also: And this (my Lord) is my first reason.  
2. My second is, to manifect by this occasion to the world's eye, that true inward respect, which I acknowledge of long time, to have duly owed unto your Lordship; your Noble Grandfather of pious memory, being quickened by your most friendly solicitation, did freely bestow upon m●, that place of maintenance, wherein (as yet) I have my dwelling, upon this sole condition and charge, that I should truly labour to win souls to Christ: which godly care of his, as it spoke him a true friend of Christ, so it may expose him for a pattern to all Patrons, and your Lordship herein is his true successor: so that if these my first fruits of this nature, were of any worth, I am bound by a double tye to Dedicate them only to yourself, as to mine ancient Noble friend, as to my present Honourable Patron.  
But (my Lord) there is yet another reason that doth challenge this duty from me of manifesting myself unto the world to be your servant, and that is this,  
When I was questioned, and much menaced for the first of these Sermons, and did upon that occasion (to the end you might not be mistaken in the cause of my troubles) present a copy of it to your view: you were pleased upon the reading thereof, to proffer yourself like a true Patron, to be my defender in that business; and you would also make use of all the friends you had in England, (that was your own expression) in my behalf, rather than I for that matter should suffer damage.  
Truly (my Lord) the consideration of that your Nobleness, in being so freely ready to engage yourself in the cause of Christ, for me so m●ane a person, the times being then so conflicting, hath more deeply captivated my heart to your Lordship's service, than my hand or tongue is able to express: yea, should some crafty Zibaes (unhappily) so far prevail (as I hope they never shall) against your poor Mephibosheth, as to move my Lord, in aftertimes, to think amiss of his servant, and as David did, to judge him unworthy of former favour, yet I would have all men know, that of necessity I am bound, and therefore must, and shall, from the remembrance of that your goodness, for ever honour you.  
And (my Lord) whither now should that poor wounded Sermon retire herself, at this her second and more public appearance? whither should she fly for shelter? but only to that wing which did not disdain of its own accord, at her first flight, to open itself unto her in the midst of dangers: And behold (my Lord) she comes unto you, and your free bounty hath made her bold, to bring three of her sisters with her, who have all in their measure tasted of her sorrows, and desire now to partake of that rest, which she begs to enjoy under your shade, your protection is large enough to defend them all four, wherefore be pleased my Honourable Lord to give them all leave together with their Author to boast themselves still and for ever, in your Noble Patronage.  
3. And my last reason of publishing these Sermons, was and is, to rectify (if it may be) those misapprehensions, which some hearers had of certain passages in them, and still have of me for the same: I do not intend to Apologise for myself, I am a man, and may transgress, and do so daily against my will, (the Lord be merciful unto his servant;) And I know besides, that it is tedious even to good men sometimes, to hear wronged innocence begin to speak in her own behalf, when themselves have had a hand in afflicting of her, as appears by David's words to Mephibosheth, 2 Sam, 19 29. Why speakest thou any more of thine own matters? but the Lord commands us to endeavour the reformation of those that err, and therefore for the sake of such as did not at first rightly hear what I spoke, I have now so spoken as they may see: Seneca says, that people do give better credit to their eyes then to their ears, and therefore here is Audibile turned to Visibile, what was transient, is become more constant, that (if they please) they may consider by seeing, whether they did not before mistake in hearing.  
I hope in your Lordship's judgement, an equal eye may herein discern such an impartial spirit, as becomes a Minister of Christ to exercise in the discharge of his office: I bless the Lord for it, I can say (with Elihu 
job 32. 21, 22.  in job) I know not how to give slattering titles, I know not how to accept any man's person in speaking for God, or from him: He that will seek to please Christ, must not seek to please men, and he that will shoot at both extreanes, must look to be shot at by both them: but peace at the last, will make amends for all, that crown of righteousness which God the 
2 Tim. 4. 7, 8.  righteous Judge shall give to him, that from the testimony of a good conscience can say at his death, I have fought a good fight, I have kept the faith, will more than recompense all sorrows.  
And (my Lord) although I will not attribute to your Honour Gods due, who alone doth frame and govern spirits, yet this I must truly confess, that your Lordship's judgement, and the temper of your spirit, ●ath afforded much support and encouragement to mine, in that even, upright, and hated way: your constant dislike of the too much formality, and superstitious encroachments of late times, did secretly animate my heart against that extreme, and strengthen me under the pressures of it; And your fearful tenderness of walking in men's crypticke ways, of setting your foot among painted Sepulchers, hath on the other side given me much boldness in the discovering & opening them, and hath been as a special Antidote to preserve me from being over-daunted with the damp and paysonous infection which from thence hath sumed out upon me.  
Thus (my Lord) it pleaseth God to make the goodness of great persons (sometimes perhaps unwitting to themselves) to be as life and cordials to his Ministers.  
I know your Lordship had rather be, then seem religious; to do good in secret, and then forget it, was your custom long ago; I remember o●t the times past, (being a servant in your Grandfather's family, and an under Minister in that Parish) when I knew of any in want or misery, that were sick, or lacked bread, for them and theirs, and did but go in secret and tell you, the least intimation stirred your bowels, you appeared to my thoughts, a●glad of an occasion to show your pity and bounty, as those afflicted were, in tasting of it; which was to me the language, not only of a generous, but also of a gracious spirit, for such kind of crypticke ways doth God allow, herein his hidden ones delight to walk: And let the blessing of that God ever attend your Honour in them, and let the blessing of him that was ready to perish come upon you daily, 
Job 29. 13.  let your goodness always outshine your greatness, for the comfort and encouragement of God's servants, let sincerity and loyalty still remain your constant supporters, let them make you exemplary to all men here, and fit you fully at length, to wear the Robe and Diadem of perfect honour; so prayeth  
Your Honour's most humble and faithful servant EDWARD SYMONDS. From Rain, May 4. 1642.   

Erratas.  
Courteous Reader, be pleased to amend these faults before you read these following Sermons; and the rest which your judgement shall observe in the reading, let your gentleness pardon.  
PAge 3. l. 5. blot out these, p. 4 l. 1. fet a collation 1. a 〈◊〉, l. 14 r. must p. 8. l. 26. for quam r. quem, p. 9 l. 31. for the r. their, p. 39 l. 27. for wiser, r. wise, p. 40. l. 12. r. as to pay, l. 19 r. putses, l 21. r. doing, p. 42. l 29. for in r. it, p. 50. l. 32. put out the last in, p. 54 l. 27. for I●●n r leb, p. 57 l. 33. 1. better endure, p. 62. l. 4. for the r. your, p. 65. l. 25. for itself, r. himself, p. 66 l. 18 r. openeth, p. 67. l. 13. for two r. too, p. 70. l. 15. for one r. own, p. 71. l. 17 r. of David in Shemeies' case, p, 73. l. 4. for the r. that, l. 10. for more r. most. l. 31. r. that which belongs, p. 81. l. 13. r. pr●monitions, p. 85. l. 30. for crossly r. grossly, p. 86. l. 31. for your soul r. the soul, p. 88 l. 5. for goeth r give, l 6 r. abide, l. 28. for sensible r. fensible, p. 92. l. 8 r. unwise p. 96. l. 8. for set r. sets p. 98. l. 14. make the po●nt at is. p. 107. l, 14. for first his, r. first for his, p. 112. l. 8. r. counterfeit, l. 16. make the point at then, l. 28. for are both r. both are, p. 114. l. 8. for now r. enough, p 122. l 28. r. withal, p. 123. l 18. for be last, r. be the last, p. 152. l. 7. for are much r. are as much, p. 169. l. 2. for if the spirits r. if your spirits, p. 175. l. 8. for as I have heard, r. as you have heand, p. 181. l. 29. for Christ's r. Christ. p. 184. l. 31. for the pity r. your pity.  
Read the running title of the first Sermon, thus, The discovery of the sin of Ecclesiastical selfeseeking.   

THE FIRST SERMON: PREACHED AT A VISITATION AT HALSTEAD IN ESSEX, April 12. 1632. Wherein is Discovered the sin of Ecclesiastical Self-seeking.  
By EDWARD SYMONDS Minister of Rain in Essex.  COL. 3. 11. 
Christ is All in all.  ROME 11. 36. 
For of him, through him, and for him, are all things, to him be glory for ever, Amen.  
LONDON, Printed by R. Cotes, for Andrew Crooke● 1642.   

loving, faithful, and selfe-denying man: one Timotheus, a young man with whom himself was well acquainted, and whose conditions he so well knew, that he durst give his word for him, and pawn his credit that he would be most sincere in the work of Christ, and most loving unto them, nay the truth was, he did not know where to find his fellow, he was the best in the whole pack: for (says he) I have no man likeminded who will naturally care for your state, for all seek their own, and not the things that are Jesus Christ's.  
Now (Brethren) as we go along we may note by the way these few things.  
First, that there was an Order of Superiors and Inferiors in the Church in the Apostles days, Paul had power over Timothy, for to send him, vers. 19 and Timothy was ready to obey Paul, as a Son the Father, vers. 22.  
Secondly, we may observe, that it did (as may seem) chiefly belong to the Bishop or Supervisor, to appoint Pastors for particular Churches and Congregations: Paul sends and appoints Timothy to be a Preacher to the Philippians.  
Thirdly, we may observe what kind of men were preferred by them to such places: why such as themselves by experience knew to be learned, loving, faithful, and selfe-denying; yea, and such of whose condition the people themselves were not altogether ignorant, for such a one was Timothy in all these respects as shall appear.  
First, he was a learned man, and that not in the Rabbins or Schoolmen only, but in the Scriptures, he was a good Textuary, as may be seen, 2 Tim. 3. 15. instructed in the Scriptures from a child.  
Secondly, he was a loving man, one that would naturally care for their state, even as though they were allied to him by nature, vers. 20.  
Thirdly, he was one that was no self-seeker, but faithful for Christ, as appears by the text, with that which goes before: I have no man likeminded, for all these seek their own, and not the things that are Jesus Christ's, as (who say) Timothy is a man per se, one that seeks not himself in any thing, but only the glory of God in every thing.  
Fourthly, he was one of whose honesty and sincerity the Philippians themselves had proof as well as the Apostle (or else it might be questioned whether he would have placed him over them:) ye know (says he) ye know the proof of him, that like as a son with the father, he se●ved with me in the Gospel (vers. 22.) It seems he had dwelled with the Apostle (not like a trencher Chaplain to say Grace and so forth, till a Living fell) but (says he) he served with me in the Gospel: that is, he and I went preaching the word of God up and down together; as if some good Bishop and his Chaplain should go up and down to every Church in the Diocese (as both their duty and custom of old was) and preach the word of God together, the one in the forenoon, and the other in the afternoon.  
Now the Philippians by these means had some proof and knowledge of Timothy, they had heard him preach, and had seen his faithfulness, his zeal, and his scholarship, and therefore the Apostle knew they could not disallow of him, especially too, being commended to them upon his approbation: I leave the application of these things to yourselves and fall upon the text: for (says the Apostle) all seek their own, and not the things that are Jesus Christ's.  
The words are an AEtiologia, or rendering of a reason, why he sent Timothy unto them, and it is a collation, from the comparing of him with others, wherein he prefers him before them, none were altogether of so perfect a stamp, nor of so pure a metal, so wholly sincere in the work of Christ as Timothy was, they were a little more tainted with selfe-infection, somewhat more self-seeking than he.  
Whence we may observe who amongst many is to be preferred ad Curam Animarum, by them that have power thereunto, even such as they think in conscience, upon good experience, will aim most directly at God's glory, and at the salvation of men: favour, friendship, base Simony, flattery, affection, and the like, must bear no sway, but naked sincerity alone m●st poise the Balance.  
All seek their own:] there be divers degrees of sincerity amongst God's servants, no doubt but Saint Paul had many more under him, that were sincere too, for the glory of Christ: but Timothy he was sincere in the highest degree, he went beyond them all, and therefore shall be preferred before them all.  
Or it may be, this universal proposition is but Hyperbolical, and taken for the most part, as that place, Joh. 3. 22. speaking of Christ: it is said, No man received his 
john 3. 22.  testimony: that is, no body to speak on; Why, the Discipies did, and some few others did, that were his followers; yea, but they were no body to speak on, in respect of them that received it not: So here, no body but Timothy seeks that which is Jesus Christ's, yes Epaphroditus did, of whom mention is made (vers. 25.) and some others doubtless; yea, but alas they are no body to speak on, in respect of the rest, that are more Christ's in show than they are in substance; and (if you please) let us take the words in that sense, which is indeed the most favourable interpretation.  
And I pray you observe in them the Apostles secret complaint, how in that first and golden age of the Church (as we may so call it) wherein Christian virtues did more than ever since flourish in the Clergy; for they were all then either of Christ's own, or of his Apostles own ordination, who sure were careful what they did in matters of this nature, they did not ignorantly (as in these later days) or rashly lay their hands upon every body, but only on such, as by the spirit of discerning they foresaw were likely to prove the best: Now I say, if in those golden days, we hear and see by the Apostles complaint, in Clero tam raros fuisse vere cordatos & sinceros homines, that in respect of the others, they were as no body to speak on: then doubtless in these leaden, these clayey, and corrupt days of ours, wherein there are more men and less virtue, the condition is still the same, if not in a degree worse; at least we may (rebus sic stantibus as they do) conclude from the words now, that which might have been concluded then: namely this: It is the condition of the greater part of the Clergy to seek themselves more then Christ. 
Doctr.   
This is the Proposition: but if you please we will make three of it: thus.  

1. Most ecclesiastics seek their own.  
2. Few seek Christ.  
3. None can seek both their own and Christ togegether: (for Christ and themselves in this respect are always in competition, and Saint Paul here makes them Opposita.)   
Reverendi Patres & Fratres, non mihi est cordi, auribus istius gentis Laicae mores nostros hac in re nimis vere flebiles sermone divulgare; Ahutinam potius mores ipsi eorum oculis non nimis divulgarent ipsos! Date copiam igitur obsecro dicendi verbis, quae nimis nimis fact is dicta sunt, & oppugnandi parciter quae strenue oppugnat Deus: vestrûm fateor est, alias alios arguere, nunc vero (ni fallor) huc advenistis, ut ipsi (re urgente) arguamini. Inire rem sane fateor, & causam, & locum, utrumque gravem, hominem petere me multo graviorem, & mallem equidem ut inpraesentiarum me imberbem discentem quam docentem videritis: Sed cum aliter se res habet (auxiliante Deo) officio fungar pro virili, ac eo modo, ut non qu● mea sunt viderer quaerere, sed quae Jesu Christi: favete igitur.  
The first proposition is: Most ecclesiastics seek their own: I give it in these terms, because I desire to close 
1. Propos.  with the Apostle as near as I can: and it is plain he here speaks of Ecclesiastical persons.  
But of these there are two sorts, which for want of other words I may call Directi, and Collaterales; so directly, and so only by the buy: the first sort I confess are principally here intended by the Apostle, though both sorts, as will appear, are too much guilty of self-seeking.  
Concerning the first, they are the Ministers of the Gospel, ordained and appointed, as Timothy and the rest were, to preach Jesus Christ unto the people: now says the Apostle, these seek their own.  
And there be three owns which a Minister is said to seek, own ease, own praise, own profit: All seek their own; that is, there be few Ministers but are guilty of self-seeking in one of these three respects.  
First, some seek their own ease, and of these in especial 
1.  are three sorts: whereof the 
Own ease.   
First are they that will spare no pains, and peradventure no charge till they have got a Charge, and then cum 
1.  pervenerint ad Curam vivunt sine curâ (as Bernard speaks) when they have obtained a Cure they live most void of care; they are like the Hawk, who when she hath got her prey, by filling her gorge is disabled to fly; or like the Hetrurian I doll, which while it stood in the field, meanly apparelled, omni crebra dedit populo responsa petenti, it played the Lecturer, it willingly answered all demands; but when it was removed, and placed in the Temple, and richly adorned, illico divitiis obmutuit ille repertis, it played the Parson, wealth stopped its mouth, preferment was an obstacle to its Oracles: So they: It may be, (if their bellies will give them leave) they will preach once a fortnight, peradventure it is but once a month: nay, it may be they will give it quite over, and turn wholly like Lay-Parishioners, and become their Curate's most judicious Auditors they find more ease to see others work then to work themselves, so making the Ministry as a trade, and themselves as Mechanics, who will take pains till they are free men, and then being set up, work only by their Apprentices.  
These I say are the first sort that seek their own ease, 
Ezek. 34. 3. ●say 56. 10, 11, 12.  your non-preaching-Ministers, the belly-gods of the Clergy, those idle Drones, those dumb Dogs: these are harsh terms I confess (Brethren) but they are Scripture phrase, else I durst not use them, therefore pray let them be taken in the better part: they are the first.  
The second sort and nearest a kin unto the former, 
2.  are non-resident, those vagabond Teachers, that love any place better than their own home, (like some people in these parts, that affect any Church better than that which belongs unto them.) These not only fail in Preaching, but also in living as they ought to do, they are not only dumb, but also invisible, neither seen nor heard of their people; peradventure their people shall sometimes hear from them, by the Mediation of a Presentment, if they do but conform to their practice, in leaving their own Parish Churches; if they be not more conscionable than themselves, and love home better than they, if they do not love his Curate at his command, better than he doth them at God's command, the loving Shepherd will take order to have his own flock, pounded: My Sheep know my voice (says Christ;) But so shall not my Sheep know my voice, (says the non-Resident) 
john 10. 27.  for I will not preach unto them: My Sheep follow me (says Christ;) But so shall not mine follow me, says the non-Resident, for if they do i'll have them pounded: Ah, what Wretches are these that will afford neither Doctrine nor example to conform unto! doubtless by their own confessions, their lives at least are not Canonical, in that their manners deserve no imitation: These are they therefore that may be said also to mind themselves in the first rank, non-resident.  
The third sort that seek themselves in their own ease, 
3.  are the timorous and fearfull-hearted Preachers, that cry Peace, Peace, when there is no Peace, that themselves might 
Ier, 6. 14.  live in peace: they love the name peaceable, better than conscionable, and therefore they dare not disturb sin lest themselves should be disturbed, they wisely foresee that it is as much as some men's tongues are worth; yea, and their Livings too, to trench upon those evils that keep house with the best men in the Parish: (as they are called) and themselves have learned long ago, when they read the Accidence, that foelix quam faciunt aliena pericula cautum: while the strong man keeps the house, all things are in peace, and therefore let Saint James say 
Luke 11. 21.  what he will, they dare not resist the Devil, lest he should serve them as he did those vagabond Jews, Acts 19 
james 4. 7. Act. 19 13. 16.  run upon them, overcome them, and prevail against them: well, but for all that, it is no true Soldier's part, to plead, Good sleeping in a whole skin: or not to dare to draw in a good cause, for fear of being beaten: for my part (says the Apostle) if I should do so, If I should seek to please men, I were not the servant of Christ: So 
Gal. 1. 10.  He, and so I, and I add this more, if it were not for the hurt of them, I could always desire to have some perverse people in my Parish, for it is one of the best means to put life into the Ministry: Well, but these are the third sort: and so much briefly for them in the first rank, that seek their own ease.  
Those of the second rank, are they that seek themselves 
2.  in praise, some seek their own praise, and of these also in special are three sorts. 
Own praise.   
First, They that show more eloquence than power, 
1.  more learning than conscience in their teaching: as ye shall have some come up with their Latin and their Losophy 
Philosophy.  (as the Countryman calls it) and with such divisions, distinctions, & Metaphysical quiddities, that scarce themselves can understand them: some again will quote you twenty or thirty Fathers and Schoolmen in a Sermon, when peradventure they have scarce set eye on two, but took them upon trust: others again will have their Sermon half Greek and Latin, that the common people, that love alive (many of them) to hear gibberish, might admire them for their profoundness; as they did him, that for want of Greek and Latin, spoke Welsh and Irish in a Sermon; But (Brethren) let us think well upon it; Is to preach so, think you in conscience, to preach Christ? Saint Paul accounted those Corinthians 
2 Cor. 10.  for vainglorious, that came up with so much coined eloquence, but what would he judge of many in these days think you, if he should live now, and hear men come up with their strong lines, the eloquent nonsense, or should hear men martyring a piece of Scripture, into so many Logical needless divisions as some will do, would he not say think you, they did aim to show the strength of their own brains, the dexterity of their own wits, or if he should have heard men come up with such a deal of unknown language, as Latin, Greek, and the like, or with so many Quotations of Fathers and Schoolmen, do you think he would have commended it? I do not speak (Brethren) but that there is both time and place for men to speak learnedly, if they are able, as in the University, or in such a place, or on such an occasion as this is. If I were able to speak learnedly, I think here I should: and I suppose for some reasons if a Sermon on such occasions were made all in Latin, it would not be much amiss: But to speak so Scholarlike (as they call it) to a company of ignorant people, it is for a man to discover himself to be a vainglorious fool, even a plain selfe-seeker. I remember a word, and I hope I shall never forget it, that my Noble Patron said 
Sir Arthur Capell.  once to me, when I had played the fool in that kind, he came and whispered in mine ear; Truly (says he) I am persuaded, they that have most Latin in the pulpit, have lest in the Schools: which when I had considered upon, and examined myself, truly thought I, he says true, they have indeed: Well, these are the first sort in the second rank: I refer it to the judgement of any one, if these seek not themselves.  
The second sort that seek themselves in their own 
●.  praise, are they that affect popularity, and would be famous in their generation, eminent above all their neighbours, like Theudas, they would fain be some body, and 
Act. 5. 36.  therefore glory much in seeing themselves followed: O it is a fine thing to be tickled in the ear, to be carried as it were on the shoulders of the people, digito demonstrari, & dicier hic est, Behold the man, that is he! yea, and if the people will but follow them in this their humour, to requite them again, they will follow them again in their humours, and that so far, till they are led both out of themselves, and out of their Pulpits; and then would fain come in again, but know not how, for losing their credit (forsooth) with the people! Oh! it is a miserable thing, where the Sheep lead the Shepherd, it is a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and doubtless it is ten times better to live (as they call it) under a Bishop's bondage, then in this lamentable sort, to be set in the Stocks by the Townsmen: Why (Brethren) God's service is a perfect freedom; and without all question, the nearer God the more free: wherefore in God's name let us stand fast in that liberty wherein we are made free, not entangling ourselves in such yokes of bondage.  
But indeed this path of self-seeking (or selfe-losing rather) is a beaten path, more walk in it then think do; vainglory is a secret sin, it will creep into the best heart, the best actions and will commonly attend the best gifts: nay, let a man do well but once, suppose he preach a good Sermon or so, and let him but examine his own heart, if it be not fleshed exceedingly with the same, if the very credit of it doth not strongly put him on to preach more often: for my own part I have found it, when to my own thinking I have done well, (though haply in another mans not so, for the Crow's bird is always fairest in her own eyes:) why, before the words have been scarce out of my mouth, or I out of the Pulpit, I have felt vainglory within, suggesting secretly what respect and commendation I have deserved to myself, when it may be the next time, God Almighty by denying a like assistance, cuts my comb again, that I might know my glorying to be but vaine-glorying, soon got soon gone, having lost again in my own conceit, what before I thought I had deserved: Well, but this shall serve to note out the second sort that seek themselves in their own praise: they that affect a vulgar popularity.  
Now the third sort that seek themselves in their own 
3.  praise, are they that affect respect from the people too, but they go another way to procure it: namely, by envying, maligning, despising, and enveighing against those that are, (and it may be deservedly too) more eminent and popular than themselves; the glory of their fellow-labourer is their disgrace, his Candle dims theirs, his pains discovers theirs and their Curate's laziness, and they cannot abide it: Oh if he were obscured, than they should shine, if his light were out, their negligence would not be seen, if he were not so much followed, themselves (as themselves think) should be more regarded; they would be famous too, but how shall they effect it? not by mending their own diligence, but by endeavouring the others silence, not by prayer to God, not by study, not by more painful, and frequent, and conscionable preaching, but by slandering, by bitter enveighing, by privy persecuting, by secret writing to superior powers, and the like.  
And surely Brethren, so it is, they that are most often taxed of vainglory by these men, do least affect it, and the taxers themselves are most guilty of it; it may so appear from both sides. First, from the parties taxed, who (ad plurimum) are men of more able gifts to whom God lends a greater power to dispense his Word withal, which people perceiving cannot but more affect them, and desire to hear them, (you know, where the carcase is, the Eagles will be gathered) which for his part, it may be 
Matth. 24. 28.  the Preacher desireth not, but rather seeks to avoid, and (as some have done) doth haply forbear to preach at that present, when he hath seen people flocking to that purpose.  
Nay, and further observe but the manner of such men's teaching, they seldom press for respect to Preachers, they know they shall have it if they deserve it without preaching for it: honour follows merit as the shadow doth the body, and flies from them that follow it, as appears from the other parties (the taxers) who are ever and anon, calling for respect, for reverence, and love; which (as the case may be) may lawfully be done, for the Apostle did it, 1 Cor. 4. Gal. 4. 17. yet ordinarily, doubtless, it is purchased by a better tenor if as to the 
1 Cor. 4. Gal. 4. 17.  other it comes by desert without ask.  
And besides (as I said) it is their custom of whom I am speaking, to inveigh bitterly against their neighbour Ministers that have more respect than themselves, and to present their poor people that give it to them, and what doth this secretly infer but self-seeking? for if thou didst truly seek Christ, and didst glory above all things, as thou oughtest in the prosperity of his Kingdom, thou wouldst be glad to see it thrive by whosoever is the builder, and wouldst rejoice in the fruit of another's labours, as in thine own, if thine with his did tend to the service of the same Lord.  
Nay, and further, as it is observed, those Ministers that are most bitter in complaining in that kind are such as are either utterly unable to teach profitably themselves, or else are idle persons, and make no conscience to stir up that gift which God hath bestowed upon them: Why man, if thou wouldst keep thy people at home, do not fall a pounding, or presenting of them, nor do thou fall to inveigh against those to whom they resort, for that course will but drive that further from thee which thy soul gapes after: namely, respect and love: No, but fall thou to work more diligently, study thou more carefully, pray thou more fervently, and teach thou more conscionably and profitably, and see what God will do for thee: but if thou followest thine own courses still, men will say that thou (though covertly) seekest thine own praise, yea, and thou givest people more just occasion to judge so of thee, than thou canst find to judge so of another: And thus you have seen as briefly as may be the second way wherein Ministers seek themselves, namely in their own praise.  
Come we now to the third way wherein they seek their own, and that is in profits, and of these as of the 
3.  former are in like manner three sorts. 
Own profit.   
The first are they that to express their more dislike of 
1.  Singularity, do hunt after nought but Pluralities, Living upon Living, as many as ye will with a Dispensation, it is not against the Canon, and it may be suspected (as some have said) that would the same Canon as equally permit to have as many wives, their stretching consciences would quickly submit to an easy conformity: the Apostle says, Let the Minister be the husband of one wife: 
1 Tim. 3. 2.  some indeed take it literal●y, and some mystically for one Church or Congregation, whereunto, as to a wife, he is betrothed: O but Paul, Paul, if that be thy meaning, thou never knewest the mystery of a Dispensation; What man? if we can but be qualified, we may hold as many Livings (if we can get them) as we have fingers and toes: yea, and I pray thee what good do thy many Livings do thee? speak conscience, speak practice, do they make thee seek Christ more earnestly, do they make thee preach more diligently? surely they ought to do, but observe it when you will, the more bountifully God deals with many of them in this kind, the less work they do him: and should any day-labourer deal so with them they would never endure it: Christ says, my Kingdom is not of this world, and it is to be feared, that they that receive such profits and rewards here, shall be put off when time comes with [Ye have your reward:] If thou be Christ's 
Matth. 6. 2.  Disciple, take up as many Crosses as thou wilt, thou hast good warrant for it; but take not up too many Churches, 
Luke 9 23.  thou wilt find no Scripture for that: Cro●●es I confess are heavy things, but Churches are far heavier; and besides, Heaven gate is a low gate, a gate with a low roof, and Churches you know have high steeples, and they hinder men from stooping: (they make men proud) remember that.  
But so much for them, the first ●ort that stand in the third ran●●, that seek themselves in profit.  
The second ●ort are opposite to the former in the way, but they meet in the end, for they seek themselves too 
2.  and their own profits, but it is in shunning of Pluralities, for they will preach against a double benefice, even to the end they may get a double Living, one from the Church, and another from the Country: for like the Snake on the Hearth, when in their somewhat too small a being, they have got some pretty warmth by the better benevolence of the people, than they begin to st●rre and hiss to the detriment of them that put this heat into them: and like those unconscionable Pharisees in the 
Matth. 23. 4.  Gospel, they lay unsupportable burdens upon some of their too too ●nable shoulders.  
A good Benence (as goes the repo●t) is propounded to them, and it lies a great way off, (it may be in the Confines of U●opia) and it goes against their consciences to hold two livings in that nature; (for you must under stand their consciences stand crooked the clean contrary way) wherefore if they accept of this proffer, (as the want of temporal sufficiencies doth persuade them) than they must leave their dear and loving people, (which they are loath to do) wherefore their advice is craved against such a day, and the matter is referred to their weighty considerations, (which proves too too weighty to many of them) and a long Sermon without blushing is made to that purpose, which like Hoseas' empty 
H●s. 10. 1.  Vine, brings forth fruit only to itself; for at the time appointed, advice desired is returned, with that which was more expected, the promise of a larger contribution, upon condition he will not leave them, whereunto they that have more need to receive, must not refuse to give, however against their power and will, (as with grief in secret they are forced to confess) lest they should be counted enemies to the Gospel, slighters of their Minister, and live like neglected, suspected persons all their days: now certainly, this is the most base, ungodly, and hypocritical kind of self-seeking, that is, and without all question, of the two, it is far less offensive in the sight of God to hold two Benefices, if one be not sufficient, then in this base manner to grind the faces of the poor: Well, these are the second sort that stand in the third rank guilty of self-seeking in regard of profit.  
The third sort are they that load themselves with thick 
3.  clay, as the Prophet speaks, I mean, that plunge themselves 
H●●. 2. 6.  in multitude of worldly affairs, unbeseeming their profession, as farming, ploughing, or the like, wherein for their own gain they are so painful, that God's work must needs be done but slightly, if it be done ad formam, whether well or no they pass not: when they have sought themselves in the dirt all the week, on Saturday in the afternoon, they begin to think of seeking Christ, or to speak in their own profane phrase, than they begin to provide fodder for their cattle: or it may be it is Sunday morning before they go about their Sermon; Peradventure some of their wits deserves commendation, but to be sure their custom deserves no imitation, for make the best of it, it is to do Gods work negligently, and cursed be he that doth so, Jer. 48. 
jer. 48. 10.   
Yea, and mark it, such men too, as their heart on the week days runs wholly after their covetousness, so for the most part, doth their tongues upon the Sabbath, for what are the mainest points that such men beat most upon in the Pulpit; but payment of Tithes, Church duties? and plenty of arguments they can produce for the pressure of this point, which though a modest man haply hath more cause to use, yet he dares not allege, lest he should give his people occasion to think that contrary to Saint Paul's practice, he sought theirs more than 
Cor. 12. 14.  them.  
It is very true, people's conscience in tything even every where, is like some Minister's conscience in preaching, it always comes short of duty, and yet (Brethren) let us observe it, of all sins, preaching is least prevailing against this sin, for whatsoever the Minister speaks in this case, they will judge to be spoken in his own case, what ever he intends, they will tax him of self-seeking, for it is a point called Nolime tangere, the very touch will infect, but to glance in the Pulpit upon the unconscionableness of people in this kind is the very next way to spread the contagion, such are their natures and constitutions.  
And yet (Brethren) this is a common place, and therefore I may the better speak it, and where there is one Layman here I would there were a hundred for to hear me: but here are the Churchwardens, that for the most part are the ringleaders to dishonesty in this kind, the Proverb holding true in them, The nearer the Church the farther from God, so soon as they have taken the Oath of Relation to the Church, then will they show themselves injurious one way or other to the chief Churchman, and the Devil perhaps persuades them they may do it that year by authority: But as I was saying, (and I pray you be pleased to mark it, you of the Laity, and tell your neighbours of it when you come at home) A Minister may and aught to seek that which God and the Law hath allotted him for his maintenance, and yet be no selfe-seeker, but may seek Christ in it, and the souls of you his people in it: I warrant you will not believe this, but i'll make it plain unto you.  
First, he seeks Christ in it, for Tithes are called God's portion, Mal. 3. 8. the Ministers are but Gods Rent-gatherers, 
Mal. 3. 8.  and should they fail in their duty in this kind, we may well foresee by the unconscionable conditions of men (who above all things love to cheat God of his due) that by the next generation, Christ would have cause to take up his old complaint, The Foxes have holes, and the Birds of the air have nests, but the Son of man 
Matth. 8. 20.  (Christ Jesus) hath not where to hide his head: therefore in seeking their own deuce, you see they may be said to seek Christ, even to keep him in the Land amongst you.  
Then secondly, they in this seek not so much themselves, as they do you their people, for (mark it) wouldst not thou say that that man did chiefly aim at thy good, that should bestow all his pains and endeavour to save thee from the Gallows, although he should get to himself there by the price for the Halter? Why, I tell thee, of all thefts, this is the most dangerous and dunnable, when thou dost withhold or diminish that which is due to the Ministers of God: Now, that the curse which God threatens, Mal. 3. might not fall upon 
Mal. 3. 8, 9  thee, thy Minister looks more narrowly to receive his deuce, and it is a part of his duty to thee, lest, I say, thou by his remissness shouldst pull the curl upon thine own head: And I pray thee what doth he get by it? even the price of a two penny halter, for thy Tithes and thy deuce which thou payest to him, are but as of that value in respect of thy soul, the whole world is nothing in comparison of that, says Christ, and I hope thou wilt not deny it if thou lovest thy soul: But indeed Brethren, 
Matth. 16. 26.  this is the truth of it, people do not love their own souls, it appears in this, of all men, they do not care for him that hath the charge of their souls, it goes most against the stomaches of many of them to do him a common courtesy. Any Layman shall have better dealings with them, and shall receive better Tithes from them (where Laymen do receive them) than he that hath the charge of their souls; yea, any other Minister, any Lecturer, shall have their affections, and it may be sometimes their moneys too, but their own Pastor that hath the charge of their souls, though he be never so careful and painful for their good, shall not get so much as his deuce of them: Nay, which is more strange yet, if a Lecturer doth but turn Pastor, and take the charge of souls upon him, it is the very next way to lose many of the people's loves, which haply before he did enjoy, and this some Lecturers foresee well enough, and therefore refuse to take any such charge upon them?  
But what is the reason that people in this sort, affect not him that hath the charge over their souls, when as the Apostle also commands it so expressly, but even because 
Thes. 5. 12.  they do not love their own souls.  
But (Brethren) I would you would but seriously in your retired thoughts, think upon that charge of the Apostle, Heb. 13. 17. and read over with due consideration 
Heb. 13. 17.  that place in the third of Malachi, where Tithes are called God's portion, and where the curse is threatened to light upon those that retain them: and a gracious blessing is promised to all the rest of their substance, to the free, willing, and liberal payers of them: I say, if you would but consider well of those two places, it would never go so against your stomaches to do your Minister a common courtesy, nor would you ever think ill of him, for looking after that which belongs unto him, nor would you ever put him off with the riffraff of your things, as the worst fleece, the least sheaf, and the like, nor in your bargaining with him for your Tithes, would you desire to get a drinking penny as (you call it) by him, which according to the balance of your own consciences (if you can) shall be at least half in half: no nor would you ever think you did wrong the Country in giving God his due in this or that particular: (what will they say, doth he think i'll wrong the Country, pay him Tithes of that or that? no, never while I live) so they set God and the Country at odds: yea, but woe be to thee and thy Country too if God be against thee: I say (Brethren) if you would but seriously, when you are alone, think well of the matter, these things would not be so taxable in you as they are.  
But this is only by the way: the third sort of Ministers I say, that seek themselves in this rank of profits, are they that plunge themselves overmuch in worldly affairs, in respect of their temporal demeanes, and regard specially the fat and the fleece, that look so over-scrapingly to their Tithes and Offerings, (as too too many there are that exceed the mean both of discretion and honesty too in that kind) I say these are the third sort that seek themselves in their own profits.  
So that (Brethren) consider all these kinds of men, all these sorts of Ministers, they that seek their own ease, in not preaching, not residing, in preaching plausibly; they that seek their own praise, in ostentation of their learning and eloquence, in affecting popularity, in maligning them that are more eminent than themselves; they that seek their own profits in hunting after Pluralities, in basely begging contributions, in giving up themselves more openly to worldly mindedness: I say join all these together, and subtract them out of the general number of the Clergy throughout the Land, and no doubt but the first proposition will be found true, that the greater part of the Clergy seek their own: Here are nine parts you see, haply I might name more, but I would gladly show myself as charitable, as I would have my neighbours conscionable, and leave God the Tenth.  
But these be only the Clergy primi ordini●, of the first and principal sort, now if the chief be such, Haec si Domini faciunt, if they that should be most conscionable do thus transgress, audent non talia fures think you? will not those of the inferior sort be found as guilty: those that we call Ecclesiastici collaterales, because they do Ecclesiam concomitari, they depend upon the Church as necessary evils; though evil, yet in some sort necessary: I mean your Ecclesiastical Courtiers, your Proctors, Apparitours, Registers, and the rest (as they are deemed) of that infamous rank that are (date verbo veniam) Daemoni Comedones, Fellow-commoners with the Devil, for like him, they live only upon the sins of the people, joying (as he doth) in the number of sins, in the multitude of presentments.  
What shall I say of these, that they seek their own? (sure I should wrong them then) No, they seek more than their own, for some of their Courts (in regard of some of their consciences) are as unsatiable as Hell, wherein themselves play the Devil, and if they get a man in, they will hold him fast, either by right or wrong, till in their kind they have devoured him.  
Had these kind of Harpies appeared in the world in Saint Paul's days, he needed not to have delivered the incestuous Corinthian unto Satan, for had he but put him 
1 Cor. 5. 5.  into their hands, it had been to●●ent sufficient; yea, and like Satan too, they are not only executioners in their kind, but accusers also, for to get a man into their circles, they will either find faults or coin them; as it was ●aid of him, Aut viam invent●● aut faciet, so may it of them, they will either find ways to bring men into 
Hannibal.  trouble, or invent them, by raising false flanders, rumours, or the like, and then forsooth, cite them into their own Courts for a scandal: Surely if eve● it might lawfully be said of any, that they are greater sinners than other men, it may be spoken of these, for the●e are those hellish Hags, or Lamiaes, that have eyes only to look abroad, to pry out other men's faults, and make no use of them at their own home, they feed, as was said, of the Devil's diet, they are even according to his own tooth, he feeds upon sin, and so do they, and in this respect they must needs be the greatest sinners, for as he that lives upon poison, must needs have a poisoned body (and it is Gellius (I take it) that mentions such a one, who in this respect poisoned all the Fleas that bit him:) so they that in this sort live all upon sin, must needs be the greatest sinners, they must needs be the most poisonous creatures. But these, as I said, are but Ecclesiastict collaterales, the hangbies of the Church, not principally here intended by the Apostle, and therefore indeed (as not worth the naming) let it suffice only thus far by the way to mention them.  
And so now I have done with the first Proposition, I have showed you that most Ecclesiastickes seek themselves. 
2. Propos.  I come now to the second, which is a necessary consequent of the former: for if most seek themselves, if nine parts in ten seek their own, than few seek Christ, or the things of Christ, this follows o● necessity; and that is the point: few seek Christ: I'll only show you in a word what it is to seek Christ, or the things of Christ, and so come to the next.  
The things of Christ, what are they? why, surely in a word, they are nothing else but the Sheep of Christ, the souls of men and women, these are the things of Christ, which he purchased you know with the price of his blood: Now, the Ministers of the Gospel are Ambassadors 
2 Cor. 5. 20.  for Christ and from Christ: to look to these his Sheep, to gather them together into his fold, to acquaint them with his voice, to keep them within his pastures, to give all possible care and tendance to them for their good: so that to seek the things that are Christ's, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc agere, whatsoever becomes of ourselves, or our own matters, to look to this, it is to preach the Word, to be instant in the same, in season and out of season, 
2 Tim. 4. v. 2. ad 5.  to improve, to rebuke when we see cause, to exhort with all long-suffering, and doctrine, it is to watch in all things, for the spiritual good of our people, yea, to suffer adversity for their sakes and the Gospels, every way making Christ known unto them by the work of the Ministry; thus to do, is to seek Christ, and the things of Christ, for thus did Timothy seek them, for thus had Paul instructed him, as ye may see, 2 Tim. 4. 2. & 5. v. (they are the very words of the Apostle there) and ye may see it in the verse following this of the text, that Timothy had been obedient to the Apostles instructions, as a son to the father, so says he of him, (as who say) he even sought Christ, as I taught him; which (says he) none else do, that is, none to speak on (as hath been said) none in comparison, and the reason is, for all seek their own.  
ay, but may not men seek their own and Christ's too? O no, Christ and themselves in this respect are always in competition, and Saint Paul here makes them Opposita which is the last Proposition of the three to be considered.  
None can seek both their own things and Christ's together; not their own ease, nor their own praise, 
3. Propos.  nor their own profits, together with the things that are Jesus Christ's; I'll give you a proof of each particular, and so hasten.  
First, we cannot seek Christ and our own ease together, the Prophet Ezekiel (as you know) in the 34. 
1.  chap. 2. vers. hath these words; Woe to the Shepherds 
Ezek. 34. 2.  that feed themselves (that is, that seek their own ease) Should not the Shepherds feed the flock? (says he) intimating by the word (should) that these two did not, could not stand together, feeding themselves and the flock: and the Apostle, Gal. 1. 10. says expressly, If I should go about to please men, (my self, or any other, in seeking my 
Cal. 1. 10.  own ease and carnal quiet) absolutely, I were not the servant of Christ.  
Secondly, we cannot seek our own praise and Christ together, see john 5. 44. How can ye believe that receive 
2.  honour one of another, and seek not the honour that cometh 
john 5. 44.  of God? whence we learn, that they can neither believe nor seek God's glory, that receive honour to themselves, much less (sure) can they that seek it.  
Thirdly, we cannot seek our own profits and Christ 
3.  together; (you know the place) Ye cannot serve God and Mammon; and yet more plainly, speaking of a Soldier 
Matth. 6. 24.  of Christ, 2 Tim. 2. 4. No man that warreth, entangleth himself with the affairs of this life, because he would 
● Tim. 2. 4.  please him that hath chosen him for a Soldier, (as who say) he that doth entangle himself, cannot please God, nay doth not desire it; and so briefly you see the point proved: now for the Use.  
Application; as it is sometimes the death of Sin, so it is the life of doctrine: give me leave therefore to add some of this kill life to that which hath been spoken.  
And (Brethren) I beseech you all by that holy Communion and fellowship that we have with one another in the work of Christ, that you would seriously consider of these things, and as you desire that your people should apply unto themselves, such doctrines as you propound unto them, and take unto themselves such reproofs, as come from your mouths, and doth concern them; So do you apply and take to yourselves, that which I shall speak, and may concern your particular persons. Nay, be you well assured, that as yourselves shall receive the Word, so shall the Word from yourselves be received.  
You are all strangers to me, I scarce know your faces, much less your natures and conditions, and therefore I neither have aimed, nor can aim at any your particular persons: to hit some I confess I desire, as (no doubt) but he did that drew the Bow at a venture, (1 Kings the last 
1 King. 22. 2●.  chap.) and it was a hundred to one, if shooting among the crowd, (the Army) he hit not some, though who he knew not, it was God's providence to direct the Arrow into ahab's breast; so it is twenty to one if in this so great Assembly I hit not some, yea, if I hit not many; the Lord direct my Arrows as he did his, into the bosoms of the most guilty: for undoubtedly, if among the Clergy, there be so many sorts of selfe-seekers, as hath been said, than who dares affirm with Corah, that the whole Congregation is holy, that this whole Congregation is 
Numb. 16. 3.  holy?  
You therefore in the first place (pray give me leave to 
1.  speak in the second person) you I say that seek yourselves in your own ease, whose strength is to sit still, (as Esay speaks in another sense) that feed not the flock, but only upon the flock; in the fear of God think 
Es. 30. 7. Ezek. 34. 2.  upon it, How can you without terror read all those threatenings against idle Shepherds denounced against you by the Prophet Ezekiel? How can you without 
Ezek. 13. Ezek. 34.  trembling, hear that woe to them that be at ease in Zion, proclaimed by Amos? How dare you by your practice say after him in the Gospel, Soul take thine ease, or body 
Amos 6. 1.  take thine ease, when he is gone to Hell before you? will 
Luke 12. 19  not ease slay you in the end? then Solomon is no man of 
Prov. 1. 32.  his word; did not ease fit Moab for destruction? doth not Jeremy say that that was the cause she settled upon her 
jer. 48. 11.  Lees? Is not to be given up to ones own ease, to be given up to ones own self, to ones own heart's lust? and did you ever read of any such a one, that was freed from himself again, till the Devil freed him? we read of some that were delivered up to Satan, that were freed again, as was Job in one kind, and the incestuous Corinthian in another, their spirits were saved notwithstanding 
job 2. 6.  in the day of the Lord Jesus: but you never read of 
1. Cor. 5. 2 Cor. 2.  a man that was delivered to himself but went to Hell: Now for a man to be given up to his own ease, I say, is to be given up to his own self, even over to the very highest kind of impiety, to sit in the seat of the scornful, which of three degrees is the highest, as we gather from Psal. 1. 1. for you may see what the Prophet says in another place, Psal. 123. 4. (says he) Our soul is exceedingly 
Psal. 1. 1. Psal. 123. 4.  filled with the scorning (of whom?) of them that be at ease: And (Brethren) is it not so? have ye any such scorners, flouters, and gibers, of painful Preachers, and of Sermon-hunting (as they scoffingly term them) or rather more truly of Heaven-hunting people, as those idle, lazy, non-preaching Ministers? But derisores Deus ipse deridet, (says the Wiseman) yea, he will laugh 
Prov. 3. 34. Prov. 1. 2●.  at their calamity, and mock when their fear cometh.  
Be wise now therefore O ye Ministers, be painful O ye Beneficed men, lest by taking to yourselves too much liberty, you be given up to your own liberty, and so become in the end the objects of God's derision: O I beseech you by those mercies of God which yourselves have tasted above other men, (I'll put myself into your number, as I have good cause) I beseech you I say let us be careful that these received mercies breed not our future miseries, but while our wages is greater than our fellow-labourers, let us (if it may be) exceed them in our painstaking, lest it fare with us, as it did sometime with the Israelites, (Psal. 106. 15.) God having granted our request 
Psal. 106. 15.  for our bellies, we have leanness therewithal sent into our souls: If we remember well the Apostles words, 
2 Thes. 3. 10.  He that will not labour, must not eat, we would never conceit that God gives us food to lie still: or if he doth, it is to that end, as men feed their swine, to fit them for the slaughter: O while we may therefore, let ut think upon it; Is not well done good and faithful servant, a 
Matth. 25. 21. & v. 30.  more pleasing word than you idle and unprofitable? will not enter thou into the joy of thy Lord, sound more sweet, then throw him into ●●ter darkness? Will it not be a heavy hearing, when Christ shall urge, Why stood ye all the dayidle? when he shall bid remember how thou in thy 
Matth. 29. 6. Luke 16. 25.  life time receivedst thy pleasure? Well (Brethren) for the love of Christ, let us think on these things, and drive ease betime from our luskish sinful bodies, that we may partake of that promise, Psal. 25. 13. His soul shall live 
Psal. 25. 13.  at ease, that we may have cause to say at the last day with the son of Sirack, Modicum laboravi & inveni mihi multam requiem. 
Ecclus. 51. 37.   
And you that have not yet these occasions to be idle, I mean Lecturers, Curates, and the like, that (it may be) more through the idleness of the Pastors, than out of your own due worth, do glean away the affections of the people, take you heed that hereafter when your table is set, it doth not in like sort prove a snare unto you, as it doth to many others: you may haply for the present, inveigh bitterly against them that are guilty in this kind, and hereafter be condemned yourselves, de eodem crimine, Let him that thinketh he stands take heed lest he fall; 
1 Cor. 10. 12.  for it is not poverty (as the common vote goeth) but rather plenty that proves the man: As the fining pot to the gold, and the furnace to the silver, so is a man according to his dignity (says wise Solomon) Prov. 27. But so 
Prov. 27. 21.  much for the first.  
Now for the second sort: you that are non-resident, that neither feed your flock, nor know your flock, 
2.  what shall I say to you? you are like the good Shepherd in no respect, for you neither know yours, nor are known of yours: the Thief comes not but for to steal, says Christ, (John 10.) speaking of the false Shepherds: so 
john 10. 10.  you come not but to take that wages you never earned; Again he speaks in the same Chapter, of some that came before him, that were Thiefs and Robbers, and 
Vers. 8.  he adds, the Sheep did not hear them, it may be said of you that come after him, your Sheep do not hear you: verily you are worse than the hireling there mentioned, for he flees not till he sees the Wolf come, but 
Vers. 12. 13.  you flee beforehand, to give occasion to his coming; it was the hirelings fault in Christ's time, not to care for the Sheep, but now it is the fault of our chief Shepherds, he cares not for the Sheep (says Christ) because he is an hireling, but if Christ were here now, he must turn his note, and say, he cares not for them because he is their Shepherd.  
Sure you know [Shepherd] is a Relative word, and must confess his Correlatum, and so no doubt but you will do, you will not deny that you have a Living, but withal, you have a rule, which you learned when you were freshmen, and make more use of it now then you did then, and that is this: Distantianon tollit Relationem: But by your favour that rule is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Non tenet in Sacris; But however, what say you to [Pastor] then? that infers a presence, and for the word [Watchman, to be sure] that forbids nonresidence.  
Well (Brethren) the day will come, when you shall hear the voice, Reddite rationem villicationis vestrae, How 
Luke 16. 2.  you will be able to say, Of them thou hast given us in 
john 17. 12.  charge, we have lost none, I know not; Nay, see you to it, if ye shall not rather have cause to say, Of them thou hast given us in charge we have looked to none: Certainly of all men, you have cause to fear a Nescio vos, as a due reward to a Nescio Oves; wherefore for your own 
Matth. 7. 23.  sakes, while you have time, do as the Apostle bids, feed the flock of Christ that depends upon you, 1 Pet. 5. 2. 
1 Pet. 5. 2.  Nay, remember but what Christ said to Peter: Peter (says he) Lovest thou me? then feed my Sheep. Probatie 
john 21. 17.  dilectionis est exhibitio oper●s.  
And for you in the third place, that preach plausibly 
3.  to live peaceably, that seek ease by soothing, you faithless, unfaithful, faint-hearted Preachers, you are in the esteem of God's Spirit a Generation of the vilest men, for you are called, Es. 9 15. the tail of the people: the 
Es 9 15.  Prophet that teacheth lies is the tail, and you teach lies, when you daub with your untempered mortar; when you promise to the rotten and unhumbled souls of men 
Ezek. 13. 10.  life and peace, when terrible things are at hand, even 
Es. 9 5. Es. 33. 14.  garments rolled in blood, devo●ting flames, and everlasting burnings: Assuredly it will little avail you at the last day to say, Have not we preached in thy Name; for you are (if not enemies) at least disdainers of the Cross 
Matth. 7. 22. Phil. 3. 18. Gal. 6. 12.  of Christ: your preaching in his Name is to little purpose, unless it be sometime with his Cross upon your shoulders, they preach best in Christ's name, that preach by sufferings.  
I pray (Brethren) let us lay it to our hearts, we in a special manner have taken the Lords press-money, when we were ordained into the Ministry, and therefore bound to go to war; yea, and to bid defiance to the whole world, in as much as Saint John says it lies all in 
1 john 5. 19  wickedness. Bellum (you know) in Latin signifies both war and good, and sure in this they go both together, no war without, no good within, free from opposition, void of goodness; we can never play the parts of right Soldiers or valiant Captains, but when the enemy is about our ears: we are never to any purpose laying siege to Heaven, but when we are suffering violence, and the violent take it by force, says our Saviour, not the 
Matth. 11. 12.  plausible: No, we cannot upon sufficient grounds think that we are rightly sowing Gods Pearls, unless some Dogs turn again and rend us; that we are of Jeremy's perfect stamp, unless we be accounted contentious; 
Matth. 7. 6. jer. 15. 10. Ezek. 2. 6.  that we are true Ezekiels, unless the Scorpions by't us; or like David, men after Gods own heart, unless the Lions roar upon us; that we are any of God Almighty's 
Psal. 57 4. Matth. 10. 16.  Lambs, unless our habitation be among the Wolves; What? Christ's Sheep must bear Christ's marks, I bear in my body the marks of the Lord Jesus, (says the Apostle) 
Gal. 6. 17.  and what are they, but rail, revile, oppositions, chains (if need be) and imprisonments? for the hope of Israel's sake (says the Apostle) I am bound with this chain; yea, and he was as proud (if we may use that word) 
Act. 28.  of that his Iron chain, as the best Alderman in London 
Col. 1. 24.  of his chain of gold, and more ●eason he had for it; and the Apostle commends Onesiphorus for this, that he was 
2 Tim. 1. 16.  not ashamed of his chain; and doth it become us to be afraid of its chinking? We read of John the Baptist, how he preached his head off, he preached so long against the sins of the great ones, till his head was sent in for a second 
Matth. 14. 11.  course; And our Saviour himself preached so long and so plainly against their sins, till they stoned him out of the Pulpit, John 8. yea, he spoke so home into the bosoms of the Scribes and Pharisees, that were (as you 
john 8. 59  are) the teachers of others, that the text says in another place, they perceived that he meaned them: And he that is truly Christ's, must follow him: Ye have me for an example, 
Matth. 21. 45. Luke 20. 19 john 13. 15.  says he; yea, and God promiseth us, Jer. 1. He will make us as iron pillars, and walls of brass, that though men oppose, they shall not prevail against us: 
jer. 1. 18. 19  Nay, there is no better way to get respect and esteem to our persons, than faithfulness and unpartialnesse in this kind, He that rebuketh a man shall find more favour in the end, than he that flattereth (says wise Solomon;) and 
Prov. 28. 23.  the Apostle chargeth Titus to look to it, that no man despise him, prescribes him this course amongst the rest, to rebuke with all authority: Nay, the Lord says to the 
Tit. 2. 15.  soothing Priests, Mal. 2. 9 I have made you despised, and vile before all the people, because you have not kept my ways, 
Mal. 2. 9  but have been partial in the Law: and look about you, what Preachers are most affected and followed, what do people go out of their Parishes for to see? Reeds shaken 
Matth. 11. 7.  with the wind, to hear those that are timorous and fearful? No, but such as like John the Baptist, come in 
Luke 1. 17.  the spirit of Elias, as resolute as he was when he came to Ahab in the second person, It is thou and thy Father's 
1 King. 18. ●1 Matth. 14. 4.  house that troubleth Israel: so John to Herod, It is not lawful for thee to have thy brother's wife▪ Therefore (Brethren) (as the Apostle adviseth) let us be careful to quit ourselves like men, like Captains, and not like cowards, 
Cor. 16. 13.  among the people over whom God hath set us: for as concerning others that are beyond our reach, Kings, Magistrates, Bishops, Governors, or the like, to meddle with them or their sins, (unless we are called to speak before them) for aught I know it is beyond our Commission.) But I say towards them that are under our charge, let us prove ourselves to be of the truth, (as Christ did) by not regarding their persons in our preaching: Master (say they) we know that thou art of the truth, 
Matth. 22. 16.  and teachest the way of God truly: (how did they know it?) why, thou carest not for man (say they) neither considerest the person of men (namely in thy teaching:) Let us bear in mind, the fearful are in as bad a case as the unbelievers: yea, as Murderers, Whoremongers, Sorcerers, and Idolaters, for all shall have a part together in the Lake, Revel. 21. 8. In a word, remember but that woe 
Rev. 21. 8.  to them that sow pillows under men's elbows, Ezek. 13. 18. that woe of God is more unsupportable than the 
Ezek 13. 18.  malice of all men.  
And now in the fourth place, you that seek yourselves in praise, by a learned and unintelligible kind of 
4.  preaching, that by your Cookishnesse in your Sermons, as by forced sauces, do take away the wholesome relish from the good word of God, when you follow these courses you do in a special manner lay open yourselves not only to be vainglorious, but also very foolish, if you think your gawish flourishes can add any more excellency to the Majesty of God's word, than a painted face can add commendation to an honest woman; No Brethren, the Word of God, when it is most naked in itself, is then most mighty in operation, most keen and cutting, and our Art doth but take away its edge: and this the Apostle was well aware of, when he came to the Corinthians not with the enticing speech of man's eloquence, 
1 Cor. 2. 4.  but with the plain evidence of the spirit and of power; the Word of God you know is said to be as a two-edged sword; now if you would have your sword 
Heb. 4. 12.  cut, you must unscabberd it, not put it into a sheath, but make it naked and bare, for than it will be most sharp and piercing.  
Brethren I confess it is a hard thing for a man to deny himself in this, our Religion for the most part lies more in the head than it doth in the heart, and that is the reason that our preaching for the most part is more heady than hearty: yea, but if we would have it go to the heart, we must have it come from the heart: if we sincerely covet to make our people good Christians, we must not mind to show ourselves great Scholars, for then God will not bless our labours. It was said of our Saviour, 
Mar. 4. 33.  that he preached, not as himself was able to speak, but as they were able to hear, and therefore is it said in another place, the common people heard him gladly: 
Mar. 12. 37.  So must we (Brethren) if we will be like Christ, and seek the good of our people, descend to their capacities, be plain, that we may be profitable, and always pray, that we may have the evidence of the spirit, that we may be powerful, for this will bring a man peace at the last: this course shall be rewarded with a well done good and 
Matth. 25. 21.  faithful servant. In a word, remember what is said, 2 Cor. 10. the last vers. not he that commends himself, 
2 Cor. 10. 18.  is approved, but he whom the Lord commendeth.  
Well, in the fifth place, you that seek yourselves in 
5.  popularity, in affecting to be followed, you Rural Gods, you Pans of the Country, that Pope-like do covet to over-top all your Brethren: what have you above others, 
1 Cor. 4. 7.  that you have not received? why then do you glory as if you received it not? as if you by your own power and authority had made these o● these men whole, had converted 
Act. 3. 12.  such or such? Why should Great is Diana of the Ephesians, sound so sweetly in your ears? What will vox 
Act. 19 2●.  populi do you good, when you are raked up in the dust? it may lift you up for the present, and yet clap you under hatches in the end: if you take, commonly (with the fish) you are also taken, nor do you more rob your fellow Ministers of love, than you do yourselves of liberty: your humour of all others is a most dangerous humour, and so much the more dangerous, because so pleasing to nature; it puffeth up, it causeth you to despise your fellow-labourers, and to be to them-ward too too full of domineering; yea, and it occasioneth neglect to them from others, and much ill will from them unto yourselves; nay, it ofttimes takes away the authority from the Word of God, for (with the people) that relisheth well from no man's mouth, but such as yours, to whom they are devoted, what you say is their Scripture, ipse dixit, he holds it, that's enough, and he must needs err from the truth (in their deem) that contradicts it.  
Ah (Brethren) that we had but hearts to consider these inconveniences, and to remember that we are not for ourselves, but are all fellow-labourers, for one and the same Master, and therefore for the work sake we should strive to maintain the credit of one another, especially with their own people, and be more afflicted to see our neighbour Minister forsaken, then affected to see ourselves followed; for when he is forsaken, there is afault either in him or them, and we should grieve at the faults of all: if we mark but the Apostles custom, we shall see how careful every where he was to maintain the credit of his fellow Ministers, though they were inferior to him in gifts, yet he did not affect to bear away the Bell from them, we may see in the Epistle to the Colossians, how he calls Tychicus and Epaphras, faithful 
Col. 4. v. 7. &. 12.  Pastor's, and commends them exceedingly too their own people, (for indeed a man may be faithful in the exercise of two Talents, as well as in the exercise of five) and so 
Matth. 25. v. 2● & 23.  in this Chapter of the text, how doth he commend Timothy and Epaphroditus to the Philippians, to whom they 
Phil. 2. v. 20. etc. Ve●s. 25. ad 30.  were appointed Preachers? O (Brethren) if we would but do so too, I dare say God Almighty would con us thank for it, for so should we further one another in his work, and not hinder one another as we do.  
And I would also that you in the sixth place would in 
6.  a special manner consider this, you blackmouthed Ministers, that are so brimful to the very mouth of envy and pride, that to empty yourselves, you are fain to go a backbiting in secret of them, that are more worthily famous than yourselves, to spit out your filthy venom against their harmless, and well-deserving persons, when you see the people resorting to them. I say I would you would think upon this: for I pray, how do you rejoice at the good they do, when you so malign them? how do you seek Christ when you fret at the faithfulness and painfulness that is used in his service? you would like Magus, be famous too, but with him you reap nought 
Act. 8. 18.  but disgrace by these courses, and a further possibility of Hell to come: Have ye not marked the story of the Viper? Acts 28. Why? that is the very emblem of one of 
Act. 28. 3, 4, 5, etc.  you; The text says, vers. 3. there came a Viper out of the heat and leapt upon Saint Paul's hand, (now you must understand by the way that Saint Paul was the honestest man in all the company;) Now, when the Barbarians saw this, they presently concluded Saint Paul was a murderer, one whom Vengeance would not suffer to live but after a while Saint Paul shakes the Viper into the fire, and himself remained whole and sound, which when the people saw, they presently changed their note, and said Saint Paul was a God: So these venome-mouthed wretches, like that Viper, out of the heat of their malice, lay hold on the best and honestest men, endeavouring to kill them with their empoisoned tongues; now when the Bishops and others that be not acquainted with the true conditions of these men, hear these things of them, they presently censure them, as the Barbarians did Paul, to be naughty and wicked men: yea, but let them stay awhile, and they shall see the Vipers only to fall into Hell-fire, and the other remaining harmless and innocent, shall be known to all, to be good men, and men of God: You that be guilty of these things, I pray you take them to yourselves, and see unto them.  
In the next place, you that seek yourselves in your own 
7. 8. 9  profits, there be three sorts of you, I will shut you up altogether, (because I begin to grow tedious to myself, and I fear much more to some of you:) In a word, you plainly discover that your pains for Christ is little worth, in that you look for a reward in this world; True virtue (says a Heathen man) scorns to expect, or look after an earthly Crown; our Saviour tells us that his Kingdom is not of this world, and why? that his Disciples 
john 18. 36.  might not (as you do) think of greatness or riches here: I pray, what became of your forefather Demas that forsook Paul, to embrace this present world? the 
● Ti●. 4. 10.  text says he went to Thessalonica, and Dorotheus says, he became an Idol Priest there, and no marvel if he proves the Devil's Priest, that was Mammon's Chaplain: Covetousness, says the Apostle, is the root of evil, which 
1 Tim. 6. 10.  while some lusted after, they erred from the faith, and pierced themselves through with many sorrows; But thou O man of God (says he) shun these things: So say I to you, O men of God, shun these things, you above all men, because you are men of God; because Christ (in a special manner) hath chosen you out of the world, therefore it beseems not you above all, to mind the 
john 15. 19  things of this world; because you are the Salt to season others, above all it becomes not you to be unsavoury; 
Matth. 5. 13.  because you must preach against covetousness, of all others it becomes not you to be covetous; you must help to draw up other men's affections to the things above, therefore it beseems not you to have your affections entangled upon the things below: With what face can you preach the doctrine of faith, when you yourselves are so incredulous as not to trust God for the matters of this life, when as himself hath so expressly said, He will be Levies portion? Deut. 10. 9 Doubtless the cause that many Ministers children come to penury and misery, 
Deut. 10. 9  is not for that their Parents left them so little, but because they left them so much: (namely) besides the Lord, if not rather without the Lord, they were not so careful to leave the Lord their portion, as to leave them a portion of wealth: Ah (says Christ) seek the Kingdom 
Matth. 6. 33.  of Heaven, and all things necessary shall be supplied, (namely to thee and thine) preach the Word diligently and impartially, and God will provide for thee; the Ravens shall feed thee, as they did Elias, that is, the very 
1 King. 27. 4.  carrionly wretches of the world shall help to sustain thee; God hath their hearts in his hand, and he shall make them do it. Ah (Brethren) that we would but all resolve to be at the Lords finding, and to take only that which God shall work for us, and cast upon us, without our seeking or suing for, by any other means then by following our callings, though we have but a little, we shall have more content in it, than others have in a great deal: A little that the righteous hath, is better than great 
Psal. 37. 16.  riches of the ungodly: O Brethren, how the Lords hand doth sweeten a blessing, over any hand doth whatsoever! I praise my God (I can say it) I take not so much comfort in what I have, as I do in this that God gave it, it was his only working, Deus nobis haec otia fecit.  
Or howsoever (Brethren) howsoever, should God defer our pay till our day be done, yet than we shall have it heaped up and running over, we shall be the first of all that shall receive our reward, Rev. 11. 18. and our wages 
Rev. 11. 18.  shall be great too, Matth. 5. 12. Great is your reward in 
Matth. 5. 12.  Heaven, and they that turn many to righteousness, shall shine as the Stars for ever and ever, says the Prophet Daniel, and doubtless let us think this, the more reward 
Dan. 12. 3.  we have beforehand, the less shall we have hereafter.  
Wherefore (Brethren) I beseech you, let us not show ourselves to be of the number of them, that Saint Paul speaks of, that make merchandise of the word of God, 
2 Cor. 2. 17.  take heed of Aurum, lest it prove Tholossanum, remember how Juda● bag burst him, and Dives wealth damned him: to seek after wealth and promotion in this kind, is to follow the error of Balaam, as Saint Peter and Saint Judas say, and riches in this kind are called the wages of 
2 Pet. 2. 15. jude 11.  unrighteousness: and if you mark it in a Clergy man, to the word Lucre is always filthy annexed, Feed the flock of Christ, not for filthy luere, 1 Pet. 5. 2. etc. 
● Pet. 5. 2. 1 Tim. 3. 3. Ti●●●. 11.   
And away with that damned usury, that gets so much strength by the practice of some of the Clergy; nay, some amongst us have got a trick, but it is of the Devils teaching, to go beyond God Almighty's reach (as they think) in putting out their moneys, they have invented a new way, which he never thought on, they will put out 20. li. to have 30. or 40. li. paid them for it, by equal payments in six or seven years' space, (or aft●r that fashion, I know not the particulars.) But if usury itself be a sin) when God will endure to be mocked, than this trick will hold bottom.  
And you of the Clergy that are Landlords, and have Grounds or Houses to let, I would you would be ashamed of yourselves for your unconscionable griping and handling of people in this kind; to be sure others are ashamed of you, when they hear poor folk putting it into their private Litany, from being a Clergy man's Tenant, good Lord deliver us.  
And you my Brethren that have where withal to keep 
1 Tim. 3. 2.  houses, be liberal, be hospital, the Apostle, 1 Tim. 3. 2. says, it is part of the office of a Minister, to be given to hospitality: Nay, think this without question, whatsoever we have from the Church, more than is sufficient for ourselves and families, of ●ight belongs to the poor, yea, and further, if we have where withal, and do 〈◊〉 preach with our hands as well as with our tongues, w● shall make but a poor wo●k on it: and let me add this, assuredly, there neither is nor can be any such inward pleasure or sweet content to the mind, as to see a poor man cry for joy, at the ●eceit of an unexpected two pence, or three pence, when he begs but for an half penny.  
And you of the Clergy that are so politic in the affairs of this world, as many of you be, pray remember that saying, the wisdom of this world is foolishness with 
1 Cor. 1. 20.  God: and therefore the more wiser you grow in worldly matters, the more foolish you grow to Godward; and indeed if you mark it, these Ministers for the most part, that are most able to give advice in worldly matters, are commonly the easiest P●eachers, and the poorest Divines; and on the otherside, the Proverb holds true, the greatest Scholars are none of the wisest men.  
B●t verily I am persuaded this sin of worldliness in many Ministers shall be required at the Parishioners hands, for if they were not so full of fraud, and cozenage, and unjust dealing, but would pay the Ministers their deuce honestly and quietly, they would never be driven so to look after them, or to study the law to know their own.  
And therefore (my Brethren of the Laity) pray let me lose a few more words among you before I go: you complain that your Ministers are covetous, and close, and nigh and shrewd men for the world, you may thank yourselves for it, you make them so, for if you had but so much honesty to pay unto God the things that are Gods, that they are entrusted to look unto, they would mind their books more and the world less.  
But you would have your Minister keep a good house, and feast you all over from one end of the town to the other, and in requital of his kindness, you will cast all the burden of the poor upon his neck if you can, and very mannerly spare your own purse, & cozen him of half his deuce beside, & when your consciences begin to croak, & to grumble at your so dung, you can stop their mouths with your new found distinction, that you allow him as much as the tenth of the ground comes too, that is according to the rend you pay for the Land: but he shall not have the tenth of your labours: and therefore you will pay yourselves for them, you will steal from him so much as shall pay for the tenth of ploughing, and harrowing, and reaping, and mowing, for horse and man and all: and this you think you may do, and with this cheating distinction, for the present you stop the mouths of your consciences: But (by your favour) if this were honest dealing, than God Almighty was much to blame, when he commanded the people, not only to pay, but also to bring their tithes unto Jerusalem, in that he did not withal command the Priests to allow them somewhat back again for their labours; no, no, but your wisdom comes from a deeper bottom, than God, Almighty's did, it comes from Hell, and to Hell it will carry you.  
But you (my Brethren of my Clergy) when you hear any of your Parishioners nibbling upon this distinction, cross him in your books for a cheating knave, for I warrant you he hath cozened you already, or he means to cozen you.  
And (my Brethren) we shall do well to look unto it, and prevent a danger before it comes, for doubtless these inconscionabiles coloni, do intent to bring Ministers to take their Tithes according to the Rents of their Lands, and not according to the fruits of their Lands; yea, and let a man but for quietness sake yield unto them once, you shall have them come the next year and complain they have a hard bargain, and then you shall not get so much, and so in the conclusion it will come to this pass, we shall get nothing at all.  
Ah, but my Brethren (you of the Laity) have a care of your souls for all that you had best, and express the same in loving your Ministers, and in paying them their deuce, that they may be encouraged to have a care of your souls too, as of the things of Jesus Christ, you have a condition among you, but it is a very ill-favoured one, you will not above all do your Minister a courtesy, for fear of raising a custom, no, you will scarce be conscionable some of you, for fear of bringing it into a a custom, and you think it a great credit unto yourselves to be the maintainers of a Towne-faction against your Pastors: O no, doubt but it will be very sweet and comfortable unto you, when you lie upon your deathbeds, yea, and if you have never a foot of Land in the Town of your own, so much the more comfortable: O but (Brethren) in sober sadness, let me tell you it will be but poor comfort when sad death shall lay his cold claws upon you, to summon you to the Judgement seat of him whose servants and stewards you have opposed: No, no, but believe it, it will be more comfortable, if y●u can remember, that you have always been in love and peace, and friendship with your Minister, and have never been failing to do him any courtesy, because he is the messenger of God, for your good, nor did you ever desire to get any thing from him but grace and knowledge; surely (Brethren) these thoughts will be more comfortable than the other, wherefore if you desire peace upon your deathbeds, think on these things before hand, and so I have done also with you.  
And now in the last place of all: you Courtiers, you will one day lie upon your deathbeds too, (for Lawyers also die,) and you will hear a reddite rationem vi●●tatis vestrae, render an account of all your dishonest doings: you look (I warrant you) to see a great many Presentments to day, yea but when you see them, and look upon them, I would have you but think thus with yourselves, the time will come, when we ourselves shall be presented, our own conferences shall make the Bill, and the Devil shall play the Churchwarden to put it in: I would you would think thus, I say, when you are taking and looking upon your Presentments, for it may be the thought of it may do you some good, in may make you careful in some sort to punish sin (as your place requires) and not so altogether (as may be noted) to take money: for if an Adulterer, or an unclean person be put into your Court, if he hath money you will 〈◊〉 to loo●● upon him; if he hath enough, Pope-like, you will sell him a Pardon; if but a little, yet for that little sake, you will deign him an Order of Penance: but if he hath none (I speak upon some grounds) than he comes off (for aught we see) clearly, not a word more as we hear is spoken to him, and we that are his Ministers (in the mean time) dare not admit him to the Sacrament, lest ourselves should come into danger, lest you should lie to get us into your lurches: Now is this right? is this honesty? is this according to the will of God think you? nay, is this the mind of our Governors that permit you in your offices? no, I believe it is not, but you wrong them, you abuse us, and you offend God, and injure and defame our Church most of all: And I am persuaded, did they (I mean our Bishops and the rest) that have put you in your places, but know as much of you in matters of this nature, as God knows, they would not be so long-suffering as he.  
Nay, let me add this, I think verily, if you were but as conscionable in punishing sin and evil (as your place requires) as you seem to be be unconscionable in taking moneys, your gain would be much more than it is, and where you have one Presentment, you would have three or four, for I am persuaded many Ministers had ●●her suffer some wrong at their people's hands, than put them into your hands, you are so tedious and griping in your dealings with them, for my own part it was in my mind to have presented some two or three matters, but partly upon these considerations I have forborn, and I believe some of my Brethren have been sometime of the same mind, so that if you would but do, as you ought to do, you should get more by us then you are like to get, & besides your gettings would be attended with God's blessings, and your souls might haply go to Heaven in the conclusion, wherefore be requested for your own sakes, to look sometimes upon your own selves, and think sometimes upon your own dealings, and present sometimes your own sins, with sorrow, tears, and confession before the Lords eyes, you may save the Devil a labour at the last day.  
Thus (Brethren) I have held you longer than I thought I should, but if you well consider: I had many sorts to speak unto, and to speak to every one a little, I could speak no less; and now I make no question, but with Samson, I have pulled a house upon mine own head; I mean much secret dislike and evil will, from every body for my plainness, but if I have, it is no more than I fore-expected, and as Samson did, if with myself I slay or wound the guilty, I care not: I say with him, let me lose my life, (my credit, my esteem, or what you will) 
jude 16. 30.  with the Philistims, I am contented; and if my conscience could but tell me, that in every action I ever did, in every Sermon I ever preached, I had as truly sought Christ, as it suggests unto me I have desired to do in this, I would boldly conclude with that Simeon in the Gospel: Lord now let thy servant depart in peace: and so 
〈◊〉 2. 29.  farewell.  
Gratia & gloria, Deo & Christo, Jesus & adjutori meo,  
Amen.  
FINIS   

THE SECOND SERMON PREACHED AT THE PUBLIC LECTURE AT STORTFORD, August 3. 1637.  
Wherein is discovered the carriage of a wise man in evil times.  
By EDWARD SYMONS, Minister of Rain in Essex.  PROV. 29. 11. 
A fool uttereth all his mind, but a wise man keepeth it in till afterwards.  
LONDON, Printed by R. C. for Andrew Crook, and are to be sold at his shop, at the sign of the Green Dragon in Paul's Churchyard. 1642.   

A WISE MAN'S CARRIAGE IN EVIL TIMES.  AMOS 5. 13. 
Therefore the prudent shall keep silence in that time, for it is an evil time.  
THese words do teach how godly and wise men shall behave themselves in sinful and dangerous times, (for such are eviltimes) they shall keep silence, says the text, they shall say but little whatsoever they think, God shall enable them with that gift, by enlarging unto them wisdom and prudence, for in Christ he aboundeth toward all his, in wisdom and prudence, Ephes. 1. 8. in so much that what is said of Christ, Es. 52. 13. Behold my servant shall deal prudently; may and shall in some sort be said of each of them, behold they shall deal prudently, which prudence of theirs, they shall one way express, by keeping silence in evil times, as the text infers.  
Many talk, that these times wherein we live are evil times, if they be, (as they say) it were well if they would show themselves prudent by this mark, and keep silence in them; some think it their wisdom to speak much and to write much, and to inveigh and exclaim much, and to find much fault wheresoe'er they come, and to cast much blame upon them, that perhaps deserve it not, this they think their best wisdom, by this appears their deep insight: yea, but the Prophet here is of a clean contrary opinion, he thinks that prudence in such times doth best appear by keeping silence.  
Well, but whether the times are evil or no: it is not undertaken to be any part of my office at this time to determine, only this I am sure, it were good that some people would keep a little more silence than they do, and therefore this text cannot be unseasonable or unsuitable for these times, especially if they be (as some cry out and do suppose) to teach people good behaviour.  
From the words we note these following particulars.  
1. Some times are worse than others, for the Prophet doth particularise in that time, which he calls an evil time.  
2. Wise and godly men do know these times, they are able to discern them, and to distinguish of them, to behave themselves accordingly in them.  
3. It is the property of wise and godly men, and their custom in evil times to keep silence, to say little, to bind their tongues to their good behaviours.  
4. And lastly, because wise men do so, we may conclude that silence is best and most safe in such times wherein prayers and tears are most needful, and those are sinful and dangerous times: These be the observations, of which in order.  
1. Some times are worse than others: there be good days and bad, good times and evil, the Scripture notes both; Acts 3. 19 21. there is mention made of times of refreshing, and of restitution, and Heb. 9 10. of times of reformation, and Luke 21. 28. of times of redemption, wherein we are bidden to lift up our heads, that is, to be merry and joyful, and then indeed we may be more free in our talking, for there is a time to speak as well as to keep silence, & as evil times according to the text, are times to keep silence in, so good times are times to speak in, for when things go well with us, (unless we be worse than the brute Ox that allows not over his fodder) we will not murmur nor complain, nay, we will speak nothing but what is good, praise and thankfulness, if we have any grace in us: thus you see there be good times.  
Yea, and so there be evil too, which the Scripture also notes, times when the Bridegroom shall be taken away, Matth. 9 15. and those are times of mourning says the text there, evil times indeed in respect of those forementioned, when our joys, our comforts, and outward contentments, our spiritual blessings are gone or diminished, when the face of Jesus Christ in his ordinances is darkened or obscured, so Luke 12. 22. the days shall come, says Christ, when ye shall desire to see one of the days of the son of man, and shall not see them, one of the days of light and liberty which now you do enjoy; sure those are evil days and times whensoe'er they come, and Luke 23. 29. the days are coming in which they shall say, Blessed are the barren that bear not, etc. when to have children shall be a grief, and to behold them a cause of sorrow, when the very sight of sucking babes, and helpless, harmless infants shall cause the parent to shed tears, when the loving husband and wife shall wish themselves barren, and shall count it a blessedness to have no children, sure those times must needs be evil, great evils are hanging (at least) over head that causeth such sad thoughts, such desires, indeed such days and times are called the days of vengeance, Luke 21. 22. days wherein sin reigneth and judgement rageth: thus you see some times are worse than others.  
Now the reason is not, that one time, or part of time is better or worse than other, but from the people, and 
Reason.  their conditions that live in them, 2 Tim. 3. 1, 2, 3. and following verses, the Apostle says, in the last days perilous times shall come, for says he (showing the reason) men shall be lovers of themselves, covetous, boasters, proud, etc. thus and thus conditioned: so Matth. 24. 12. our Saviour having spoke of the evil of the last times, he adds the reason of the evil to be, because iniquity shall abound, men shall be full of sin: and in the verses before the text, the reason of the evil time mentioned in the text is the plenty of evil men, vers. 7. men that cannot abide to be reproved, or reclaimed, vers. 10. men that would oppress the poor to spare their own purses, vers: 11. men of manifold transgressions, that would afflict the just, take bribes, turn the poor from their right, vers. 12. men that would do whatsoever themselves pleased, rich men that scorned to be controlled, and such kind of fellows indeed there be in many places and times, that make both place and times naught wherein they live: such are those worldly chubbs, that take upon them to be as Lords and Kings in the places and Parishes wherein they live, over their inferior neighbours, that turn ●udgement and equity into wormwood, that hate to be rebuked, that tread upon the poor, laying their own burdens upon their unable shoulders, that afflict the just, and take bribes, such are they that bear sway in the Parishes where they live, and indeed these are they that make the times bad whensoever they be so, and experience tells us that where the chief of the Parish be unjust, profane, wicked, or careless to keep good rule, there is much evil and sin committed by all sorts, and when and where such men have to do, the time and place is evil, such as are the Masters, such will be the men, inferiors will conform to the examples of them that go before them.  
Now, if you ask why God who governs all things and times, permits evil times to be, I answer among other reasons, it may be to try what benefit those that be good have made of better times, what meekness, and patience, and virtue they are furnished with, that they might have occasion to show themselves prudent, and wise by their silence, as in good times they had, to show the same by their speaking: and besides, all things in this world, and so time the measure of all things is mutable and changeable, it never continues in one stay: and thus briefly you have the Reasons.  
Marvel not then at evil times, there hath always been such, both in Church and Commonwealth; Eccl. 
Use 1.  5. 8. If thou seest the oppression of the poor, and violent perverting of judgement and justice in a City, marvel not at the matter: for is there any thing new under the Sun? Eccl. 1. 10. Hath there not been evil times before? yes sure, therefore as 'tis, Eccles. 7. 10. say not thou what is the cause the former times were better than these? for thou dost not wisely consider and understand, that the former times have been in some respect as bad, if not worse than those that thou complainest of: there have been evil men before, and evil doings, there hath been oppression, and injustice before, taking bribes, and trampling upon the poor, and hating reproof, and opposing Gods Prophets, all this this Chapter witnesseth; yea, there hath been persecution in former times, even to the shedding of blood; Church and Commonwealth, both are, and ever have been always like the Moon, they have had both their increase and wane, and that in all places: In Jury once was God well known, his name was great in Israel, and therein was that Lands happiness above all others, and now it is most miserable of all others in regard of the want of that happiness: the seven Churches of Asia, and also the Church of Greece once did flourish and saw good days, now none but evil; Rome itself was once famous over all the world for her faith, now as stinking; poor Germany now wasted with misery, had once some good days as well as we, who must also look for a change as well as she, (though as yet (God be thanked) the Sun shines most comfortably amongst us;) yea, and so must America, New-England too, where now perhaps the Sun of comfort begins to appear, and the glorious daystar to show itself, sed venient annis secula seris, there will come times in after ages, when the clouds will overshadow and darken the sky there, as well as elsewhere, though now perhaps many promise to themselves nothing but successive happiness there, which for a time through God's mercy they may enjoy, and I pray God they may a long time: but in this world there is no happiness perpetual: therefore never think it strange if some times be worse than others: I confess indeed we are fallen into the fag end of the world, the last and old age thereof which therefore is most crazy and most full of imperfections, the base and iron age, or rather (as was signified by Nebuchadnezars Image) the age that is partly iron, partly clay, that the Apostle says should be most perilous, as being most sinful and most wicked, 2 Tim. 3. the sink indeed of all former times, and so in some respect worse than they; yet Christ being given in these last days, 1 Pet. 1. 20. (for when he came these last days did begin, 1 John 2. 18.) he being now revealed more than ever, and still daily more and more clearly to the hearts of men, as the times grow more and more old and evil: so in that respect the evilness of the times may be the better borne with the less disturbance, as our comfort in him is more.  
Remember from what was said concerning the occasion of evil times, that it is from the evil men that live in them, 
Use 2.  from that self-love, that covetousness, that pride, that treachery, that high-mindedness, that love of pleasure, that backbiting, that slandering, that hypocrisy that reigns in the hearts of men, etc. as they are reckoned up, 2 Tim. 3. And when you censure these sins in others, look upon them also as they are in yourselves, and from thence know, that you are some of them that make the times evil when they be so: when you note pride in others, note it also in yourselves, when you tax covetousness in others, see it also in yourselves, etc. and when you complain that others persecute you, see to it, if you do not persecute others yourselves, as they you (according as you cry) with their power, so you them with your tongues; for there is a persecution with the tongue, as well as with the hand, Ishmael persecuted with the one as well as Cain did with the other, and the one is as grievous as the other in every respect.  
It is observed by some, and in my conscience if I should be put to swear I cannot deny but the observation is true: that many who call themselves the persecuted flock of Christ, because they are opposed and crossed in their way, are the greatest slanderers, whisperers, and backbiters in the world again, and do carry more hurtful venom upon their tongues th●n any others do; such conditions I am sure the true Martyrs and persecuted flock of Christ in former times were far from: for in very deed they that are truly of Christ, are like Christ, who had no evil found in his mouth, he never slandered, or railed, or backbited any, he was holy, and harmless, Heb. 7. 26. and they that are truly his, are so too, and so must be, Phil. 2. 15. And so we have done with our first note: we come to the second.  
Wise and godly men do know these evil times, they are able to discern them, to distinguish of them, and to 
2.  behave themselves accordingly in them.  
I say, wise and godly men: for some are wise and not godly, and some are godly, but not very wise; the first are not taught of God, the other are not ripe enough to practise what they are taught, therefore I say, godly and wise.  
Secondly I say, do know these evil times to behave themselves accordingly in them: for there is (as was said before) a time for a wise man to speak, as well as to hold his peace, there is a time for both, Eccles. 3. 7. now the time to speak in, is the time of prosperity, good times, for when a man is in prosperity, if he speaks, his words will be regarded, Joh. 29. 21. 22. but when the times are evil with a man, when he is poor, and in adversity, though he be never so godly, and speak never so wisely, yet his words are not heard, Eccles. 9 16. and this Job had experience of too, when he was in his adversity: and therefore I say of these times, wise and godly men can distinguish: for the proof of this, see Eccles. 8. 9 a wise man's heart discerneth both time and judgement; and Prov. 22. 3. A prudent man forseeth the evil and hides himself, and Heb. 5. 14. men of full age, that, is, (that have got some growth in Christ, which are wise as well as godly,) have their senses exercised to discern both good and evil, and Psal. 107. 43. He that is wise will observe and mark such things.  
Indeed I confess others cannot do so, the brute creatures are more wise than natural men in this: Jer. 8. 7. and therefore Solomon sends such a one, whom he calls a fool, to the Pismire to learn this wisdom in discerning 
Prov. 6. 6.  of times, take the words in our sense, and they make for our purpose, I confess in a literal sense there is many a natural man for worldly commodities can foresee the Winter in Summer, and provide for it; discern of a hard time when 'tis come, to advance the price of his commodities, and before it comes to lay in against it, for the children of this world are wise in their generation; but to discern of times as they are good or evil to the soul, is beyond their skill, to discern of the vice of the times any farther than it makes to the hindering of their outward commodities, or their corporal affairs, is more than they are able; this our Saviour noteth of them, Luke 12. 54, 55, 56. they cannot discern the times (says he) that is, the danger of them in respect of the soul, but they rather sing peace, peace to themselves, being the servants of corruption, till sudden destruction comes upon them, 1 Thes. 5. 3.  
For indeed evil times are most suitable to the humours 
Reason.  and tastes of evil men, they relish them best, sin is sweet to the sinner, and sinful times are sweetest to sinful men, they think them the best times, for they call evil good, and good evil, bitter sweet, and sweet bitter, Es. 5. 20. although there is a woe belonging unto them for their so doing: nor are they endued with the spirit of discerning as the godly are, for these things and times in this sense are spiritually discerned, and to this purpose God bestows his Spirit upon his own: 1 Cor. 12. 10. there is mention made of the gift of discerning which the Lord bestows; and then further they are taught of God, John 6. 45. It is written in the Prophets and they shall be taught of God, and James 1. 6. God gives them wisdom and prudence, and Ephes. 1. 8. he abounds towards them in all wisdom and prudence, so that their spirits can discern perverse things, Job 6. 30. their ears are open to hear, and their hearts to believe, what is threatened by God's Prophets against sin; and if sin goes before, they know that without repentance judgement will follow.  
Whereas other men that are not godly, promise liberty and peace to themselves and others, although they be the servants of corruption, 2 Pet. 2. 19 and cannot abide to hear of judgements, or that the times are evil, when at any time they so be: you may remember to this purpose the story of the old world, when Noah (no doubt) did preach of the ensuing evil time that would come upon them, but they believed it not: And the story of Sodom, when Lot preached of the same point, and to as little purpose; you may remember also the times wherein Jeremy lived, and into what troubles he came, for his foretelling and speaking of the dangerous times that were to come upon the people, see Jer. 20. 1. and chap. 26. 8, 9 and chap. 38. 4. Thus you see that some men, though wise enough in other matters, yet not to discern ill times, nor can they abide to hear of them, they will not believe although they be told, but hate them that speak of them: and indeed what was it they had to lay to Stephen's charge, when they put him to death? why see, Act. 6. 17. they pretended that he spoke blasphemous words against the holy place and the Law; and what blasphemy do you think it was? why, I warrant you, he said that for their sins God would bring judgements upon that place, and take away the Law from them, and give it to others, according to our Saviour's doctrine in the Parable of the husbandmen, Matth. 21. 41, 43. which at that time also was very ill taken by them whom it did concern, as ye may see, vers. 45. 46. of that chap.  
But now with the godly and wise it is not so, they like Mary, lay up what they see and hear to that purpose in their hearts, and wisely provide and fit themselves against those evil and dangerous times, some one way and some another, as it pleaseth the spirit of wisdom for to guide them: Jonadab the son of Rechab, wisely weighing the sins of the times, and the judgements threatened by the Prophets, and believing them to be true, that they should be carried away captive into a strange country, where they were like to have but course fare, small drink, and hard lodging, therefore doth train up his children accordingly beforehand, and sets them down rules to live by, which they observed; they must drink no Wine, dwell in no Cities, but lodge in Tents, etc. that so they might be fitted for the hardship which they and their posterity in succeeding evil times were like to endure: so we read in the book of Martyrs, of two women that hearing of Boners' cruelty in Queen Mary's days, how little food in the prison was allowed to the poor prifoners of Jesus Christ, and expecting that ere long, themselves should be in that place, did beforehand against that evil time accustom themselves to eat and drink but the value of three farthings a day, whereby they did afterward endure his hard usage.  
So we read, Rev. 12. 14. the Church foreseeing the evil times did wisely apprehend the occasion (having a way made) for her safety and security in the Wilderness, to Pella in the days of Jerusalem's sacking; and, as some will have it, upon a like foresight many do fly to New-England now: so the Spirit taught Noah to provide an Ark for his own safety against the evil time that was coming upon the world, and some by the same Spirit are enabled with faith and patience to bear the brunt. Luke 21. 19 speaking of evil times, they were bid to possess their souls with patience, inferring that by it as by a safe armour they might be secured and kept safe, for as in dangerous times the safety of some may consist in flying, so the safety of others may consist in sitting still, Es. 30. 7. their strength is to sit still, speaking of some, and vers. 15. of that chap. In rest shall ye be saved, in quietness and confidence shall be your strength, that is, in a silent waiting upon God: if God calls upon some to go, yet no doubt but he commands others to stay, Esa. 26. 20. and as we judge not but some may believe that make haste to be gone, so let none censure but some may believe that make not such haste, for surely this is Scripture phrase, He that believeth maketh not haste, Es. 28. 16. A believer may with quietness sit still, were the times far worse than now th●y be, and with confidence expect better days, he is well armed with faith, patience, and prudence for his own safety and security, and so we come to the Use.  
If the godly and wise are able to distinguish of evil times, enabled of God thereunto, than we should not slight 
Use.  their judgements concerning these matters, we may repent us of it afterward if we do, see Acts 27. 10, 11. compared with v. 21. where was an evil time toward, a great tempest, and Paul warned them of it, but the Centurion believed the owner of the Ship rather than Paul, (for commonly indeed of all men Gods Ministers are least believed, least credit is given to what they say, for fear of making them too proud, forsooth) but they had as good have heeded what Paul said, for I believe they repented them afterward; for as Saint Paul tells them, If you had hearkened to me, you had not gained this harm and loss: and so the Prophets, Esay and Jeremy, were never believed when they spent their judgements of those matters, and even so still for the most part, peace, peace, is best music to the carnal ear, and they that sing that, even when dangers are at the door, shall be applauded by many a one; so were ahab's Prophets; but if a man play Micaiah, and speak the truth, and tell the danger that is close by, than cast him into the prisonhouse, lay him by the heels, feed him with the bread and water of affliction: But how ever men take the thing, yet God likes it well, for we may observe, though he often in his word finds fault with the Prophets for preaching smooth things, for crying peace, yet never for preaching his laws and judgements, never for foretelling dangers.  
And yet here too, though the godly are able to distinguish of evil times, I do not say, all that talk of evil times must needs be godly, for many are always complaining of the badness of the times, wherein themselves live, and never any saw such bad times as they, though indeed they will not be known, that themselves, and such as they be, do make them so bad as they are, they whisper and backbite, and slander, and persecute with all bitterness in their way with their tongues, and so move and provoke others to cross their minds another way with their power: they will speak evil of dignities, of men in place and authority; And authority cannot abide to come under the lash of inferior tongues, nor is it fit it should; if it doth, it will make them smart another way, and complain for somewhat, as the Master will the servant, and the Father the child that speaks against him: Authority supposes (and well may) if men murmur against it, that they dislike of it, that they would not it should rule over them, and therefore it accounts such as enemies unto it, and deals with them often as with such: you know the saying in the Gospel, Those mine enemies that would not I should reign over them, bring them and slay them before me; and so then comes evil times, but of men's owne occasioning: Authority cannot abide to be forced if things be amiss, it cannot endure to be as it were compelled by the exclamations of any to amend them; it loves to be free, and to show its own goodness, which it will rather do, through an humble seeking of redress, th●n by a malapert finding of fault that things are not redressed: Authority is suspicious, that men go about to get to themselves those things which belongs to it, namely the hearts and affections of people, and an opinion of singular prudence; yea, of more zeal and piety and care for the safety of Church and Commonwealth, th●n Authority herself which sits at the stern of both, thus I say Authority suspects, and well may, from those bitter complaints and loud out-cries, which many make of the evilness of the present times: Now I say (Brethren) all that thus complain, are not the wisest men in so doing, how ever they think themselves, nor perhaps the most truly zealous, for true zeal is joined with prudence, and it is not bitter; and were the times as bad as they pretend, why the prudent would be silent in them, and not talkative, which is the third thing noted from the text, to which we now come.  
It is the property of wise and godly men, and their custom in evil times to keep silence, to say little, to 
3.  bind their tongues to their good behaviour.  
But before we prove the point, we must distinguish of wise and godly men, some are public persons, and some are private, the public are Magistrates and Ministers, I say not that it is their custom being godly and wise to keep silence in evil times, especially when they are in the discharge of their office, for the Magistrate, if he be right, will speak then in special, and do too, for the removing of evil; and the Minister being a Watchman set as it were on a hill to give warning will so do, both of the evil present, and of the danger coming; if he be of the true stamp; he neither will nor must spare to speak, though not his own words, yet the words of God, out of God's book, in a discreet way, with due respect to those above him, that no disaffection by his means be wrought in men's hearts towards them, their persons or places: this I say he will do, if wise and godly, when he is in place, I mean in the discharge of his office; though at other times and seasons, he be as a private man, and like such a one at such times demeanes himself; for indeed of such I suppose the Prophet here speaks, of private men, underlings as I may so call them, such as are liable to be afflicted by the mighty and turned from their right; for if you mark the former verse he there speaks of such so abused, the just afflicted, bribe's taken against them, and the poor turned from their right in the gate, than he adds this verse of the text, and brings it in with an illative (therefore,) which notes a dependence, therefore shall the prudent keep silence in that time, for it is an evil time, (id est) those just ones so afflicted, those poor ones so oppressed, that have prudence in them, shall keep silence in that time, that evil time, they shall pocket up the wrong, they shall go their way and say nothing, binding their tongues to their good behaviour.  
So you see the words are chiefly meant of private men, such as you here be, of which rank and order no doubt but there be some that be godly and wise as well as of others; I say it is their custom, nay it is the condition (Brethren) if you be wise and godly, in evil times to keep silence.  
That silence is a token of wisdom Solomon affirms in many places, take one or two for many, Prov. 17. 27, 28. He that hath knowledge is sparing in his words; Et frigidus spiritu vir est intelligentiae, and a man of understanding is of a cool spirit; in the midst of provocations he can temper himself: nay, silence is such a token of wisdom, that even a fool when he holds his peace is counted wise, and he that shuts his lips is a man of understanding, vers. the next: so Prov. 11. 12. He that is void of wisdom despiseth his neighbour, that is, when he sees any thing in him that dislikes him, he is full of his despiteful words against him, but a man of understanding holds his peace, a wise man is not clamorous, that is the meaning, and so Prov. 12. 16. A fool's wrath is presently known, if he sees any thing that he mislikes, either in Church or Commonwealth, or among his neighbours, every body shall know it presently, and his dislike thereof; but a prudent man covereth shame, he sees more than he would have others see, and rather hides, th●n reveals the same, and therefore with Shem and Japhet shall heir the blessing, when the prating fool like Cham, shall fall into the curse: so vers. 23. of that chap. A prudent man concealeth knowledge, what himself knows, the knowledge of which would do others no good, he concealeth, he loves not to teach or discover that to others, which might breed any disaffections against others, but the heart of fools proclaims foolishness, not only what a fool sees, but also what his foolish heart conceives, and as it interpreteth, so he speaketh, yea, Prov. 14. 16. he rageth and is confident, he rageth against those that himself dislikes, & is confident that his raging will mend the matter, wherein he shows himself but a stark fool, for as it is there in the verse, the prudent and wise man feareth, and departeth from evil, he feareth that his opposing will do no good, while things be in their heat, and therefore departs from the evil, quietly rests, and confidently expects an alteration from God's hand.  
Will you see examples of wisdom expressed by silence? it was the best point of wisdom that ever King Saul showed, to hold his peace, 1 Sam. 10. 27. when some despised him; things being at an uncertain stay, if he had vented his distaste at that time, and given ill language, he had done himself and his cause much hurt; but says the text, he held his peace: Yea, but you will say, Saul was none of the best men, this might be but worldly policy in him; the point is of those that be godly and wise.  
Why then think upon David, he was both wise and good, you may see by his expressions, Psal. 38. 12. that the times were ill with him, and you may see his silent behaviour then, vers. 13. 14. So when Shimei railed at him, not a word spoke he, but with patient silence put up all, the time for the present was ill with him, he was forced to fly the Kingdom, and therefore no time as he thought to revenge or right himself so much as by words. So Moses, that meek, wise, and godly man, when he was among those mutinous people in the Wilderness, in respect of whose conditions the times were evil with him, and dangerous, for sometime they talk of stoning him, sometime of turning him out of his office, it is noted that he was meek and silent, he said little, though they urged him much: So in the days of Hezekiah, that good King, when times were very evil in respect of the nearness of judgements, when Senacheribs army compassed about the City, and Rabshakeh railed and blasphemed so egregiously, that it made their very ears glow to hear him, 2 King. 18. yet the text says, vers. 36. that the people held their peace, and the King had so commanded: nay, the example of all examples, that of our Lord and Master Jesus Christ confirms the same, he in the time of his sufferings, those evil times when they urged him, and provoked him exceedingly, by their false accusations for to speak, yet the text says,, Matth. 26. 63. Jesus held his peace and answered nothing, in so much that the high Priests and Judges wondered: if any thing were asked him concerning the glory of his Father, or his own Divinity, he would answer to that, lest by his silence God's honour should be in danger to be disparaged, lest they should say, he durst not confess that in his bonds, which he professed in the time of his liberty: but in the wrongs and injuries they offered to himself, he was dumb and silent, like the Sheep or Lamb that openeth not his mouth: when he was reviled, he reviled not again, when he was persecuted, he threatened not; he did not write libels, nor send out railing exclamations, nor use bitter invectives, as some in their sufferings use to do, but the text says, Jesus held his peace: for it was an evil time (to be sure) with him, and he would teach us thereby, that when we fall into such times, times of sufferings, we must do as we had him for example, for times of suffering are times of silence.  
We come to the Reasons: why godly and wise men by gods grace and inablement shall and do practice silence in evil times.  
Because they are godly, and so look upon evil times, as punishments for their own proper fins, they are 
Reason. 1.  conscious that they have not walked so even with God in prosperous days as they should have done, they did not make good use of their time of visitation, and therefore these evil times are come over them, and they are fallen into them, (as it is said to Jerusalem by our Saviour, Luke 19 44. They shall lay thee even with the ground, and thy children within thee, etc. because thou knewest not the day of thy visitation:) And so they suffering as they conceive for their sin, their own sin, (for they look not so much on others, as on their own) are silent under God's hand, as David, Psal. 39 I was dumb and opened not my mouth, because thou didst it, and the Church, Mic. 7. 9 I will bear the indignation of the Lord, because I have sinned against him, and that is the first Reason, because they are godly.  
The second is, because they are wise: and so see that 
2.  speaking may do more hurt; when men are hot in their way, opposing words do but increase the heat, and stir up the fire, and makes it burn the more; when fire begins to kindle in a barn of straw, the way to extinguish it, is not to kick the sparks about: the Pope hath often since the time (I believe) beshrewed himself for doing so: for when Luther began to kindle the good sire in Germany, than he began to stir, to prate, to curse, to kick the fire about, and that did but increase it against itself, as (God be thanked) he hath found since to his own cost: why so it is in this case, even with the fire of evil, when once kindled, the more it is stirred by the tongue, and blown with the blast and wind of words, the more it flames and burns to the hurt of the good and godly: which the prudent considering, neither will nor dare be otherwise th●n silent, for fear their consciences and God too, should afterward accuse the● for the increase of evil: this is the second Reason, because they are wise.  
The third is, because they are both wise and godly: and so know that by their silence they shall the sooner 
3.  move the Lord to their help, to remove the evil, and to amend the times; Did not the Lord, think you, appear the sooner in the behalf of Moses, when they so moiled against him, even for his meekness and silence? and so did not the Lord presently appear for the help of his people in Hezekiahs' time, when they were silent, and Rabshakeh railed so? and so for Saul himself, did not God reward his wisdom and patience, in holding his peace, by giving him occasion to show his valour in the next chap. and by giving him glory in the sight of them that despised him? and so David, did not he fare the better that very day, for his patience and silence at Shimeys railing? and in Psal. 38. when he had said, vers. 13. 14. I was as a deaf man and hcard not (viz. the mischievous things which some spoke against him, who laid wait for his life, vers. 12.) and I was as a dumb man that opened not his mouth, etc. he adds in the 15. verse. for in thee O Lord do I hope, thou wilt hear or answer for me O Lord my God; as if he had said; my silence will make thee both hear and speak for me, my not answering for myself, will move thee and set thee a work to answer for me: for indeed none that are wise will speak, while another man is a speaking: God is a wise God, and if we speak in our own cause, he will not, but when we have done, when we are silent, than the Lord opens his mouth, or lifts up his hand, or something he doth for us: Thus you see the Reasons, we come to the Use.  
If this be true, than two sorts of people are here discovered to be not very wise, nor very godly. 
Use.   
1. They that are never more clamorous th●n in evil times, and upon every flying report, not only their ears are open to hear, but also their tongues to speak things that are not convenient, and that against those that are in high places, which all (but the presumptuous) will tremble for to do, 2 Pet. 2. 10. the Apostle speaking of some men notoriously presumptuous says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they tremble not to speak evil of Dignities: too too many, if things do not go well, or as they would have them, do throw their dirt about, and make matters more foul, and a great deal worse th●n else they would be, they backbite, they slander, they whisper, they rail, and they think they show their zeal and their wisdom, when it is rather their rashness and their folly, (as the text infers) they think it their credit to be bold, but men may be two saucy bold: and they in their wisdom think they do much good by their talking, they thereby hinder the growth of wickedness, that it shall not come so soon to its ripeness, their prattling resistance doth keep somewhat down, and out; that would else spring up and come in amongst us, if they should be silent, and not exclaim so as they do: this is the opinion of some wise Doctors, which they will well hammer into others heads, to set their tongues agoing also in the same way: And yet all are not of that mind, here is one Doctor in the text you see, they called him Doctor Amos, which t●ught otherwise, he thought in evil times, that silence was better th●n talking, and it should seem, that there were more wise men of his opinion, and that should practise silence; the prudent, says he, (speaking in the plural number) shall keep silence, etc.  
For (Brethren) when the spirit of vexation is once raised, as it is always in evil times, and hath taken possession of men's minds, the best and speediest way to charm it, and allay it again, is bearing and forbearing, silent suffering, saying nothing, for indeed the spirits of men, specially of those that are stronger th●n we, and superior unto us, are like that kind of lightning which works the hurt only of that which is hard and resisting, as of the bones in the body, of the sword in the scabbard, but spareth the flesh, and sheath which is soft and yielding.  
If we look but into the face of that which is called the fool's Mistress, I mean experience, we shall see it true, for hath not tonguing and talking, ra●ling and slandering, libels and bitter pamphlets, in evil times been so far from being bars to keep off that evil which they complain of, or means to stint it, that rather they have been like dung and rain, to make the weeds which stink so in their nostrils, to grow the faster: And when men's own tongues have caused them to fall into the briers, and brought the other parts of their bodies into fetters, yet those tongues of theirs, not submitting yet to their good behaviour, but running riot still with the foam and froth of bitterness, not behaving themselves meekly and silently as Christ did, and as the Martyrs of Christ did, but rather on the contrary, giving rail, revile, threatenings for sufferings: I say (my Brethren) let but experience speak, whether this course hath done themselves, or their cause, or the Church, or State, which they pretend they stand for, any good at all.  
But (Brethren) I know in these times to reprove these conditions, is for a man to make himself liable to condemnation for speaking Paradoxes, contrary to the minds and judgements, and practice of godly Professors. Indeed I know that truths are often Paradoxes to vulgar ears, & that the tongues of some Professors are the greatest travellers; as their words are most blasting, & give the deepest and the deadliest wounds, so they are most founding in evil times, and may often be farthest heard: yea, but I know it becomes God's ministers to be impartial, to reveal Gods whole counsel, and to tell God's children of their faults as well as others, although we fare the worse at their hands for it; as Christ did for the same cause at the hands of some that called themselves God's children: to be sure God will not spare to punish his children for their faults as well as others, nay, them in special, Amos 3. 2. and his Ministers must be imitaters of him, and therefore must reprove his children, when, or for wherein they do amiss, as well as they do others; yea, them in special: but concerning this particular I say no more than I am sure the text infers: were the times as evil as some say, yet they do not as they ought to do, for it is the part of wise and good men rather to be silent then talkative in them: And for the sufficient confirmation of this truth, I desire it may be remembered, that Christ overcame all evils, all evil men, all his opposers by his sufferings, to teach sure, that God hath ordained silent and patient suffering, which is the natural effect of faith and selfe-deniall, to be the proper mean for Christians to overcome evil withal, and to wade through evil times withal; in their patience they may possess their souls; yea, and get possession of the souls of others too, when they can no way else, God will bless this course with a good success when he will no other: and so much for the first sort.  
The second sort that are reproved, are they that go a degree further than the former, and are so far from practising 
2.  silence themselves, or from being of the Prophet's mind, to account them that keep silence in evil times, to be wise and godly, that they think them the only fools, time-servers, persons to be suspected to be rotten at the core, that do it, or persuade unto it; if any man hath more wisdom than themselves, and walks more reservedly, and more silently, and hath a better command of his tongue then they, at such times as talking may do hurt, why he is naught surely, one not to be trusted, a cider with the evils of the times, one that wants zeal and mettle, not worthy of any account or regard: though perhaps in the conclusion he may approve himself the wisest man.  
We read in Livy of one Junius Brutus as wise and as valiant a man as the world did then afford, yet living in evil times, in the Tarquius days, he concealed his worth under the cloak of base contempt, & was content to be accounted a fool for a season, till such due & convenient time as occasion was offered, for his wisdom and courage to appear: it was that Brutus which offered to the Oracle of Apollo, a golden rod in a wooden staff made hollow for that purpose, which was a type of his one natural disposition: And no doubt but even now, some that are of mean account among others might be signified by a like resemblance, they are gold within, though wood without, though counted fools, timorous, and time-servers, yet such in truth as are more wise, and more courageous, and less corrupt than those that judge them, they are content that what is in them, should lie hid till fitting and convenient times: it is the Apostles word, 1 Cor. 3. 18. A man must become a fool (that is) be content to be so accounted, that he may be wise, (viz.) in fit time, for God and for himself: and says the same Apostle in the next chap. to those vainglorious Corinthians that he speaks to: We (namely the Apostles) are fools for Christ's sake, viz. so accounted; but you are wise, that is, you are counted the wiser men; and I warrant you it was because they did talk more, for these Corinthians were great talkers and great censurers of other men, and the common sort do use to judge such the wisest, much wisdom and many words are unseparable companions as they suppose.  
Well, but let others think as they please, the Prophet here is of opinion, that the greatest talkers are not the wisest men: yea, but shall not losers have leave to speak (say some?) truly there were some reason they should, if thereby they could mend themselves, but I never heard of any loser that by bitter speeches recovered his losses: therefore to close this point, be you so far from thinking evil of those that are sparing of speech in evil times, that rather do you study to be like them, for according to the next point, silence is best and most safe then, to which we are now come.  
Silence is best and most safe when prayers and tears are most needful, and that is in evil times. 
4.   
First it is best: because it is the practice of wise men, and they know what is best.  
Secondly, because it hath been the practice of Saints, as hath been showed, as in David of Shimeies' case, andof Joseph when he had that foul imputation laid upon him in Egypt, by his Mistress, when it was an ill time to be sure with him, but he was silent, he thought it best and most safe, he stood not upon his own justification in a wording way, though he might have done, he knew the Lord could do it better, as he did in the end, cause his righteousness to appear as the light, and his innocency as the noon day for clearness: so the Church in Babylon being in a lamentable condition, sat weeping silently and alone, by the rivers there, Psal. 127. not wording or taunting at those that carried her away into captivity.  
Thirdly, it is best, because hereby we imitate God and Christ, but Jesus held his peace as was showed before, and Esay 42. 14. I have a long time held my peace (says God) I have been still and refrained myself.  
Fourthly, it is best, because when we speak least to man, we have our spirit in the best temper to speak to God by prayers and tears, when David was dumb and opened not his mouth, to wicked men, or in their presence, Psal. 39 1. & 2. & 9 verses; he could pray best to God, and weep most, vers. 12. Hear my prayer O Lord, give ear to my cry, hold not thy peace at my tears; and experience tells us, when with silence we have put up a wrong, we can with more enlargement of heart speak to God to right us.  
Fifthly, it is best, because God hath commanded in such times so to do, Psal. 4. 4. Commune with your ●wne heart and be still, Psal. 46. 10. Be you still, and know t●●t I am God, and Exod. 14. 13. (when they began to mouth it) stand still and behold the salvation of the Lord, and God hath made a promise upon it, Esay 30. 15.  
And sixthly, it is best, because it is a mean to work out the righteousness of God, to make the same and his power manifest, for if the wrath of man, which (for the most part) is expressed by wording worketh not the righteousness of God, as Saint James says, James 3. 6. then patient and silent bearing and forbearing may be available to effect this by the rule of contraries.  
Thus you see silence is best, and as it is best, or because so therefore it is most safe: it will keep a man from wrath & from a greater measure thereof, from wrath in his own breast, from a greater measure thereof upon his back (as I may say) for grievous words stir up anger, namely on all sides, but silence and softness of speech appeaseth strife.  
Secondly, it is most safe, for it will not only shelter a man from the greater wrath of the enemy, but it will cause the enemy to stand in a kind of a we and fear of a man, 1 Sam. 18. 14. 15. David walked wisely, he said or did little notwithstanding so mu●h was said and done against him and Saul was afraid of him, it was a sign the Lord was with him.  
Thirdly, it is most safe, for it is a mean to procure long life and many good days; the spirit of God, 1 Pet. 3. 10. propounds silence and government of the tongue as Physic for the purpose.  
And fourthly, if a man be silent in evil times, fewer advantages will be catched against him, then will be by speaking, and so it is safer: more reasons might be alleged, but let these serve.  
Now if you ask why I call evil times, times when prayers and tears are more needful; I answer, because prayers and tears are most needful then for the removing the evil of the times; and further, that which is called an evil time in the text, is intimated to be a time of weeping and wailing, or a time for weeping and wailing, vers. 16. so they are called then, by the Prophet.  
And in the conclusion, if any would know what kind of sins in special make the times more evil and more deplorable, I shall refer him to read over this chap. of the text, and in it he shall find the Prophet noting three or four in especial, which made him make this conclusion in the text, that the time was evil, and no doubt but such sins whensoever they reign do make the time always so.  
Shall I note them to you? why, one was Idolatry, as may appear vers. 5. seeking to Idols which then were at bethel, Gilgall, and Beersheba, and neglecting God. The second was perversion of justice by them that should practise and maintain it, vers. 7. The third was ha●red of reproof, and contempt of those that speak uprightly, vers. 10. The fourth was violent oppression of the poor, and taking from them that belongs unto them, vers. 12. In the Prophet's opinion, these are the sins that note evil times; to which let me add but one more, and that is lying at the catch, lying in wait to mistake words, to bring a man into trouble for a word speaking, let me speak in the Prophet Esaies' words, Esa. 29. 21. where he speaks indeed of the judgement that was come upon such kind of sinners, the terrible one, the scorner, and all that watch for iniquity are cut off; that make a man (says he) an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of naught: so it hath been you see, and so it is still sometimes; a man when he is oppressed shall not speak a word of his own wrong, but he is liable to be brought into trouble for it; an honest Minister shall not preach in any place, but he shall have one knave or other lie in wait to catch him, and on purpose to mistake him, as they did our Saviour, Luke 11. 54. they were evil times our Saviour lived in, and so sure are all such as are like them: and therefore people had need be watchful over their tongues in such times, and speak no more than needs must: for such times are rather times for tears and prayers: yea, to be bewailed if possible with tears of blood: Tears and wailing will move the Lord (who only is able) to help his people that are afflicted. For indeed the Prophet having said in the latter end of the 15. v. that the Lord of Hosts it may be will be gracious to the remnant of his people; he adds in the 16. vers. as a mean to move him; therefore the Lord, the God of hosts, the Lord saith thus, Wailing shall be in all streets, and they shall say in all highways, Alas, Alas; as if he should say, if you would have me the Lord of Hosts to appear gracious in your behalf, you must use weeping and wailing, you must cry Alas, Alas; I am pitiful, and that will move my pitiful nature; for the oppression of the poor, for the sighing of the needy, I will up saith the Lord, and set him at liberty from him that puffeth at him, Psal. 12. 5.  
Well, to make an end, you have seen (in brief) some of the signs of evil times noted by the prophet: and as I said at first, so I say again; I will not put myself to be a public Judge of those wherein we live, to say whether they be evil or no: I say but this, if they be, or whensoever they be, every honest man (no doubt) shall find it by experience, he shall be catched at, he shall be oppressed, he shall be wronged, he shall be hated for finding fault at the evils committed, and he may to Gilgall, be an Idolater (at least) if he will, he shall have leave given him, and so forth, but I pray God give every honest man in such times, wisdom to hold his peace, and patience to suffer, and gratiam Lachrymarum as the Fathers call it, the grace to weep, that his heart may bleed, and his eyes may run faster than his tongue; and how evil soever the times shall then be for the present, yet in the end they will be good for him.  
Laus & Gloria Deo & Christo, Jesus & adjutori meo,  
Amen.  
FINIS   

THE THIRD SERMON PREACHED AT THE PUBLIC LECTURE AT STORTFORD, August 2. 1638. Wherein is discovered the benefit of Christian patience.  
By EDWARD SYMONS, Minister of Rain in Essex.  1 PET. 2. 20. 21. 
If when ye do well, and suffer for it, ye take it patiently, this is acceptable with God, for even hereunto were ye called.  
LONDON, Printed by R. C. for Andrew Crook, and are to be sold at his shop, at the sign of the Green Dragon in Paul's Churchyard. 1642.   

THE BENEFIT OF CHRISTIAN PATIENCE.  Luke 21. 19 
By your patience possess you your souls.  
IN my course here the last year, I discoursed of Silence, and commended that to your observance. I shall now through Gods help speak of its mother grace, namely of Patience, and commend that also unto your practice.  
Methodus est duplex, there is a twofold method: one from the cause to the effect, and another from the effect to the cause; you see we have followed the latter, which as we count, is (quoad nos) more suitable to vulgar capacities: though perhaps in a case or subject of this nature, the former first had been the better: for can the stream be sweet, you will say, while the fountain is bitter? you should first have cast the salt in here, endeavour to season the heart with some grains of Patience, and then with hope of better success you might have persuaded the tongue to silence: Well, be it so: yet now we are in, we must proceed in our own way.  
For the coherence of these words read: you may see in the preceding verses, our Saviour speaks of the succeeding times, which in his judgement would be but evil, in respect both of the sins and sorrows which they would bring forth.  
The sins: or at least the main one, which always brings many after it, he notes vers. 8. of the chap. to be corruption of judgement; there should be deceivers and false teachers who should teach erroneous things concerning Christ and his presence: compare but that verse with its parallel in Matth. 24. 23, 24. and it will be evident unto you: and this they shall do in his name; taking upon them as if they were Christ himself, and had authority to command the conscience, which is peculiar only to him to do.  
Then the sorrows, they are of two kinds, national, and Personal; national or more General, which should be common to people of all sorts, good and bad, tag and rag (as they say) all should be sensible of them, and these are vers. 9, 10, 11. wars, seditions, insurrections of Nation against Nation, Kingdom against Kingdom, and Earthquakes in some Countries, hunger, pestilence, and fearful things in others.  
The personal sorrows are they that would in particular befall the Church and flock of Christ: which he mentions vers. 12. as causes of those general ones forenamed, and they would be violent apprehensions, persecutions, imprisonments, and arraignments before Kings and Rulers, for Christ's name sake, that is, for his truth and religion sake: because they will not forsake that, for the persuasions and compulsions of the forementioned deceivers, and then to vers. 16. 17. he reckons up more of this sort, namely, treacheries of friends, of kindred and acquaintance, and hatred at all men's hands for the same cause.  
Now against these errors and erroneous men, and also against these troubles and sorrows our Saviour doth forearm his people, by his forewarning them of the same, his promonitions he would have to be their premunitions: as John 16. 3, 4. These things have I told you, that when they come to pass, you may remember that I told you: namely, to this end, that you might not then be much moved at them; as the Apostle in a like case, 1 Thes. 3. 3, 4. I would not have you moved by these afflictions, for you know we were appointed to them: faithful Ministers it seems are appointed and ordained to suffer as well as to preach, (even as faithful Christians are, as well as to believe) and this ye know (says 
Phil. 1. 29.  he) how did they know? why, when we were with you, we told you before that we should suffer tribulation: it was the manner of Christ and his Apostle you see to foretell the sour as well as the sweet, the hardship as well as the comfort of Christianity: yea, and the sweet as well as the sour, the comfort as well as the dolour, John 16. 33. in the world ye shall have trouble, (there is the sour) but in me ye shall have peace, (there is the sweet) and in this chap. of the text he doth not only tell them of the dolorous times, as hath been mentioned, but he doth also strengthen them against the same with the sweet promise of his assistance, vers. 14. 15. and of his protection and preservation, vers. 18.  
But withal he tells them in the text, of one thing that they must see unto, and that is that they be patient, they must not be malicious or revengeful, they must not plot or prate, they must not slander or provoke, they must not vex nor trouble themselves in any sort, only let him alone to do all, be they still, and say no more than he shall put into their mouths, when they are called in coram, and he will keep them well enough from all harme-taking: when they are judged or abused, not the value of a hair's damage shall their souls sustain; let them only but rest in patience: In a word, as Moses the man of God said to his people, Exod. 14. 13. Fear not, stand still, and see the salvation of the Lord, so says Christ the son of God and our good Shepherd unto us, Fear ye not, be but still, patient, and quiet, and you shall see what salvation the Lord alone will work for you.  
Nay, moreover you shall hereby keep yourselves in possession of that which all your enemies aim chiefly to deprive you of, and that is your souls: your soul indeed is the prize they strive for, both by their cunning and by their cruelty, that is the Helena of their aims, Satan and his servants desire above all things to have men's souls and consciences at their command: but says Christ, you shall keep them out of their hands by this one mean I tell you of: namely, by your patience: and the truth is, the adversaries are in a wrong box: the way to get souls is not that which they take; violence and struggling, opposing and contesting, bearing down things with a strong hand, is the way to get possession of goods and bodies, but not of hearts and spirits, not of souls; it is the way to lose them, both their own and others: the only way to get possession of hearts and souls is patience, bearing and forbearing: this way indeed Christ kept possession of his own, and got the possession of all ours: and this way the blessed Martyrs kept their own, and got the hearts of many to their religion, where of Justin Martyr professeth himself to be one, the patience of the Christians won his heart to them and their religion: yea, many persecutors themselves have been taken this way: to be sure of this, every one may get and keep the possession of, and the command over his own soul, by this virtue and grace of patience: and this chiefly the text teacheth: By your patience possess ye your souls: your own souls: and so you have the context.  
Now in the text itself consider two things. The purchase; the soul's possession.  The price; patience.  
We will first speak of the purchase, then of the price: first what you shall have, than what you must pay; for in point of purchase, you will all know for what, before you will part with your money.  
Truly the purchase is exceeding great, specially if compared with the price, it is as if the whole world should be compared to an halfpenny: you have heard of Merchants, that for glasses, pins, and small hooks, things of little value, have bought of the Indians, gold, pearls, and precious stones: such a bargain, nay, a better is here offered you; What are tribulations, and afflictions, in which you must show your patience, but as brittle glasses for short continuance, but as the prickings of a pin for pain, but as small hooks, by which God pulls us to himself, with a little smarting? and what is that you shall get by enduring the same? why, your soul's possession here, and a possession for your souls hereafter, the worth of either which doth exceed man's heart to conceive, or his tongue to express: our text speaks but of the one, and of that only must we speak, though we can never speak the worth of it: I mean of the soul, either in respect of its Author, its nature, or resemblance: the truth is, as one says of Christ, the Redeemer of the soul, that he had divers names, as Jesus, Emanuel, Christ, Messias, Lord, etc. because no one name was enough to express all his perfections: so may it be said of the soul which he redeemed, one name alone cannot intimate to us all its excellencies, and therefore it hath divers names: as Isiodore well, dum corpus vivificat anima est, dum vult animus, dum scit mens, dum recolit memoria, dum judicat ratio, etc. in respect of its quickening power it is called the life, in respect of its desire the will, of its knowledge the mind, of its recordation the memory, of its judgement the reason, etc. Indeed (me thinks) our Saviour's monition here to look to that, and to that only doth exceedingly set forth the excellency of it, above all things else: and that shall be the Doctrine from this first part, even in these words: 
The soul above all things is to be cared for, to be looked after.  
Doctr. 1.   
For it is only possidete animas vestras: it is not villas vestras, as August. notes: your villages, your houses and lands, your wealth and riches, for it had been vain to have advised to this, in times of trouble and persecutions, when such things are sure to go to wrack: nor indeed had it been worth the while to have looked after such things, specially then; for what are they? nec vera, nec vestra, says Bernard, neither true goods, for they bide not by you, nor your own, for you cannot carry them away with you: and had he advised to the keeping of these, he would not have prescribed patience as the mean: for that is the way rather to lose all; he should have said rather, bestir yourselves, put up no wrong, one injury will draw on another, talk and prate, scold and rail, lie and swear, tug and pull, (for this is the course that men commonly take to get and keep riches.)  
Nor doth he say, possidete honores vestros: look to your Honours, your Credits, your good esteem, see you lose not an inch of that, for he knew that this was not in their own hands to keep, Honour est honorantis, non honorati; it is in the mouth of the people, and what is Vox populi? Why, Hosanna to day, and Crucifige to morrow? even honest men's credits are often forced to lodge upon the tongue of Knaves: and beside our Saviour knew also there was not so much need to advise to be careful of this, for he foresaw that too too many, that would profess his name, would be more careful of their credit, than they would be of their Conscience, yea they would be religious to no other purpose, and wear the Hood of Profession to no other end, but to get them a good esteem among men.  
Nor thirdly, 'tis not possidete amicos vestros, keep your Friends, lose not the love of them however, for he knew that friends were slippery ware, and to keep them, was more than could be done with a good conscience, as the world was like to go with them, in those succeeding days, when one friend and brother would betray another to death: unless they would resolve to humour them at all turns, never contradict them, or reprove them, do they, or speak they never so crossly: never speak against those faults which the world notes them to be guilty of: for example, if they be noted to be railers, slanderers, backe-biters, whisperers, censurers, evil speakers of Rulers, Governors, men of place and authority; why, never find fault with them for these things, never allege Scripture against these conditions, but rather animate them in their way, commend their zeal, and against God's word and conscience, be as they be, and do as they do, or else no possibility of keeping them.  
Nor fourthly, it is not possidete opiniones vestras, hold your opinions, stick close to your own fancies what ever reasons shall be brought against them, etiamsi suadent, non persuadent tamen, though you be convinced never so, yet be sure you hold your own, be resolute, for he knew indeed that men without bidding many of them, would hold faster their opinions then the faith itself, yea rather than they should sink, they care not though religion and peace and all go to wrack, they will turn every stone, but their own conceits shall take place.  
Nor fifthly it is not possidete delicias vestras, your delights, your pleasures, see you abate not yourselves of them, whatsoever plagues, and judgements, and miseries and troubles come amongst you, follow your sports and pastimes, your feasts and pleasures still. Nor last, it is not corpora vestra, your bodies, look well to them that they pine not, see they lie soft, and be well fed, drink good store of Sack and Sagar, that your bodies may look plump and fair and fat, and be in good liking for all your troubles: No (Brethren) here is not a word of any of all these things, here is only possidete animas vestras, look to your souls, either because he foresaw men were apt to be more careless of them then of other things, and so needed to be called upon, or else to teach them according to the doctrine, that your soul above all things is to be cared for, to be looked after.  
And so it is, by reason of its excellency above all things which you may take a glimpse of, from these three considerations I shall propound unto you, which may serve for so many proofs and reasons of the point.  
First, consider that the divine graces of Gods holy spirit, which of all things that can be imagined are the most excellent, are appointed to adorn the soul of man: now think, if the hangings are so excellent, what may you conceive of the room for which they are appointed, of the soul that is to be adorned? sure that is most excellent and regardable above all things.  
Secondly, consider how he that best knew, yea that only knew the worth of a soul: for the truth is, no mere man while he is in his mortal condition is able to set a true value upon the soul, or to esteem of it according to its worth; but he only that paid the price for it, the Lord Jesus; he alone knew the worth of it: and consider how he prefers it above all the world, Matth. 16. 16. What will it profit a man to ●inne the whole world, and lose his own soul? the whole world it seems is not worth one soul, sure than it is to be looked after above all things.  
Thirdly, consider the price he gave for the soul's redemption; not any corruptible thing, but the very precious life blood of himself the son of God: 1 Pet. 1. 19 any thing that is mortal may be valued by a mortal man, and one earthly thing may be purchased by another, but man's soul, as appe●res, is neither mortal nor earthly, for the Son of God only is able to value that, and his blood only to make purchase of it: therefore sure to be esteemed above all things.  
But perhaps you will say, Doth not the text tell us it may be purchased by patience, and we thereby may be they that may make purchase of it?  
I answer, True, but Christian patience is no corruptible thing, it is a virtue, & post funera vivit, virtue never dies with the body, but lives for ever. Jobs body is dead, but his virtue lives, James 5. 11. You have heard of the patience of Job: Patience is a Grace, and Grace in the godly is never extinct, as sin is not in the wicked, both grace and sin goeth to Heaven or Hell, as the foul doth, and abides in it, and with it for ever, to beautify or to torture it.  
Besides, you must not conceive that by your patience you shall make such a possession of your souls as Christ did by his blood, for he thereby purchased the fee-simple of them, the full right, both title and tenure, from the hands of Justice, and therefore they are wholly his, as we ourselves are, all over, 1 Cor. 6. 19 20. but we by our patience shall o●ely become capable of the benefits and blessings of Christ's purchase, we shall from the hand of mercy and free grace, have the command over, and the free use of what he paid so dear for: for the truth is, Christ did not enter upon this purchase, for his own behoof, but for ours only, and therefore it was made in our name, because he meant we should have the benefit of it; he would freely put us in possession, and keep us in the same so long as we continue qualified with patience: which also he bestows, though it be called ours (in your patience) for that is o●rs as our souls are, we have it of his free gift, not of ourselves: I'll make it plain by an example.  
A Prince hath won or purchased a Castle, and made it ●ensible against the enemy with his own munition, and then puts a servant in possession of it, and tells him, So long as you continue faithful to me, and make use of this munition for defence, so long shall you enjoy the benefits and privileges of this Castle, you shall be defended in it, and have the command over it, and the free use of it, and much honour by being Captain thereof. So our Lord Jesus having purchased the Castles of our souls with his blood at the hands of his Father's justice, out of the power of sin and Satan, that before (under God's justice) had the power and keeping of them, and then fortifying them with his divine power, & strengthening them with his grace, gives us command over them, and tells us, so long as we continue faithful to him, and patient, that is, make use of his Ammunition and Grace, we shall keep the possession of them, and of all the comforts and privileges that do appertain unto them, which to us both is and will be greater honour and more happiness, then if he should have put us in possession, of a Kingdom: You have heard the saying, My mind to me a Kingdom is: nay Solomon says, to have freedom of mind, and command over ones own spirit, is better than to have command over a City, Prov. 16. 32. He that is patient and slow to anger, is better than the mighty, and he that can rule his own spirit, than he that can rule a City: what this freedom and rule is, we sh●ll in part show when we come to the next point: we will now come to the Use of this.  
Is the soul so excellent a commodity, that grace from Heaven is sent to adorn it, that the blood of the 
Use.  Son of God only is able to redeem it, and that the whole world with all its treasure, is not to be compared unto it? How far beside themselves then are they that make but little or no account of it? some there are that will scarce believe they have any souls at all, because they never saw them, for they are resolved to believe no more than they see, and they have the same opinion concerning God: indeed they thereby sufficiently declare, that their souls serve them only in stead of Salt to keep their bodies from stinking.  
Others there are that will oft protest, as they have souls to save, but if you look upon their ways of worldliness, drunkenness, malice, and opposition to the means and messengers of the soul's salvation, you may well be persuaded that they believe no such matter.  
And a third sort there is, that though perhaps they may believe that they have souls, yet they think them not worthy above all things to be cared for, their wealth shall have the upper hand, six whole days shall willingly be employed about that, and not one without grudging about the soul: I warrant if I should hold you two hours now in dispensing among you provisions for the soul, there would be more maundering, and it would irk some more, then if they should spend ten hours in some shop about their worldly employments: and I pray what cheating, what cozening, what lying, what swearing, what injustice, what oppressing to get wealth and riches is every where practised? and (for God's sake) what doth all this prove, but that men prefer the world before their souls?  
And so for friends, will not too too many hazard their souls to get or keep the favour of them, of some rich worldly man, whom they hope may be a good Master to them? will they not be ready to say what he would have them, yea, and perhaps to swear to it too? And for credit, doth not many stand more upon that, then upon their soul's safety: to have a name for great Preachers, great professors; great gifted men, to be esteemed the holy ones (sans peer) without parallel; then to be truly gracious, humble, sincere, and secretly upright with God? I would they did not, for than we should not hear such vaunting brags, nor see such wilful uneven walkings, as sometime in private we do, and in deed, are ashamed to name, because they would be thought incredible; they being the conditions of some of them that are most famous for good.  
Again, have we not many that love their opinions, better than they do their souls, and study more to uphold them, then to preserve these? nay, alas how many be there, that make their opinions the●r consciences, and have no other conscience than their bare opinion? the truth is, they do not know, nor will they learn to know the one from the other.  
And for the body: alas, who almost regards not that in the first place? the body, the body, they are all for the body: and I pray how doth your body Sir, and make much of your body: and so they will, without bidding; that shall be clothed, and fed, and nourished, and Physicked; but the soul in the mean time, shall be tattered, and torn, and ragged, and lean, never will they mind its welfare, nor well endure those that persuade thereto: the bodily Physician shall be welcome to them whensoe'er he comes, and if they be but sick of the finger-ake, he shall be sent for with much entreaty, and well paid for his pains in coming: but for the Physician of the soul, if he will come he may, but he shall never be sent for, and when he doth come, he shall have the coursest and homelieft entertainment that can be imagined, scarce welcome, scarce Godamercy for his pains in coming: if they be sick, when he hath asked them how they do, he had best take heed he go no further than the outside; if he begins to speak any thing about the soul, why then, Sir, I did not sleep well the last night, I pray spare me at this time, talking is somewhat tedious unto me; some such paltry trick or other they will have to rid the house of him.  
Now alas, what simple men are these, that are thus all for the body, and (as I may say) thus nothing for the soul? Should a man have two children, the eldest a lusty, beautiful, hopeful, well-mannered child, likely to live many a year: and the younger, a sickly, lame, crooked, unwholesome, leprous, and ill conditioned thing, and foolish withal, and not like to live a year to an end: if the father should bestow all his care, to provide for the younger and sickly child, tie all his estate upon that, and do only for it, and take no care for the elder, which is the more lusty and lively, and likely to live, you would count him very unvise and foolish: why, this is the case of these men, the body is the sickly child, that shall die to morrow, which they take so much care for, and the soul the healthful child that shall live for ever, which is not regarded.  
Nay further: what do I talk of riches, and friends, and credit, and opinions, and bodies, how many are there in the world, that set their souls below their sins? to satisfy a lust, suppose of malice, of pride, of revenge, what care they if they damn their souls, nay even to vex and grieve the spirit of another? we think them fools and mad, at least worthy of scorn, that to vex another, will eat no victuals, or will hang or drown themselves, as some sullen wives (to anger their husbands) will sometime offer and threaten to do, though before they do it indeed, they will be better advised: But more mad are they, that to vex and grieve another, will destroy their own souls by running headlong into such and such courses, as are unlawful, only because they are by their friends or Minister persuaded to the contrary.  
Nay, the Minister, let him speak against their sins in the behalf of their souls, what will they say, but he speaks against them? and so make sin and themselves all one, so dear are they devoted to their sins: as Ahab said of Micaiah, he speaks no good of me, I dare say the honest Prophet never spoke word of ill against him all days of his life, he was his Prince and Ruler, and his conscience would not suffer him to speak ill of the Ruler of the people: He preached against his sins it may be sometime, when he preached before him: why that is all one (says Ahab) touch my sin touch me.  
Why, so it is with many now, let a man speak against their sins, suppose it be the sins of slandering, railing, backbiting, whispering, or hypocrisy: why, he preaches against us, will some say: nay, they will add further, he preaches against God's children, as if God's children were all guilty of such conditions, and as if they could not abide to be told of their faults any more than the wicked; but like them, did make sin all one with themselves: (sweet creatures do they make God's children in the mean time, and an ill Father do they make God, that can or will breed his children no better) doubtless they that are truly Gods, are willingly or wittingly guilty of no such ●innes: but what ever sins they are guilty of, they love to have them preached against: they hold none of those absurd Paradoxes, that God's children must not be told of their faults in public, for fear carnal men should be confirmed in their hard opinions of them; for in deed by the same reason Christ, and Mercy, and the Gospel, must not be preached, for that carnal men will make an ill use of the same, to be more bold in sinning.  
Those that be truly godly conceive that it is not so much the Ministers preaching against such and such sins, that makes carnal people judge so amiss of God's children as they do; but rather it is the lives of hypocrites that call themselves Gods children, and their application of suchthings when they are spoken to themselves▪ as unto God's children, their pepper taking at them: those that be truly godly conceive that of all others, God's children are to be told of their faults in public: for these reasons.  
1. Because God will not spare publicly to punish and correct them for their faults, yea, them in special, Host 3. 2. and his Ministers therefore must do like him, and not spare to tell them of their faults, yea them in special.  
2. Because the word of reproof will do good to them only, and to none else, Doth not my word do good 
Mi●. 2. 7.  to them that walk uprightly? (says the Lord) for others like those Dogs our Saviour speaks of, if such holy things as reproofs be cast unto them, will turn again and rend them that cast them, Matth. 7. 6.  
3. Because they by their meek taking of reproof, and their loving and humble carriage to those that tell them of their faults, may give good example to others of so doing, who usually do contrary.  
4. That the Minister might show his impartiality that he spares them no more in the ways of sin, than he doth the debauched drunkards, and disorderly livers, who otherwise would be ready to say, We cannot so much as look into an Alehouse to crack a Jugge, or be merry a little, or swear an oath, but we are sure to have a Sermon made of it, and all the Parish must ring of it; but I warrant you, he never meddles with the sins of Puritans, they are men of his own stamp, and therefore such holy creatures as if they had no sin in them: thus will they say: but if they see the Minister impartial, and like Christ in the Gospel, not spare the persons of any men, not care for their faults or frowns in cases of this nature, they will take that which concerns themselves the better, and conceive the Minister to be a man of God.  

Han is Serm. Ep to the Reader before samuel's funeral.  It is written in the commendation of a religious Knight, that he loved those Preachers best, that lest favoured his corruptions, and would bless God for such teachers as would give him no rest in sin, and would often provoke them with these words: Go on, spare us not, though corruption may bustle a while, yet God will give us hearts to come in at length, and to submit to the Sceptre of his word; how ever it shall be a Preachers Crown to be faithful and to balk none: thus would he speak to the Minister in private, after that the Minister had been (as the world thought) too sharp with him in public: and doubtless the same mind is little or much in all those that be truly godly and religious: those therefore that will own such matters and be offended and take sins part, are doubtless a bastard brood, and such as God will never own for his, at the great day: & they discover themselves by this condition: but as I said before, this is the condition of many of the better sort of the world, (for of the world I cannot but account them) and if such do so make themselves all one with their sin, no marvel if the worse sort be so conditioned, if those that are near us in respect of profession, our own Mother's sons, as they account themselves, our brethren, if they be of this condition, how much more than may others who are strangers to us? as 2 Sam. 16. 11. Behold, my son (says David) that came out of my bowels, seeks my life, how much rather may this Benjamite do it? or as Moses said, Exod. 6. 12. Behold, the children of Israel have not harkened unto me, how then shall Pharaoh hear me? so may we say, Behold they that are professors will not hearken unto us, when we advise them for their souls good, how then shall they that are open and profane wretches hearken unto us? if they that call themselves Gods people's, be enemies to their own souls, and take sins part against them and us, and account us their enemies for telling them the truth against their sin, how shall we hope for better respect from others.  
Truly (Brethren) your souls have enemies enough, you need not be enemies to them yourselves, the Devil and devilish minded men, seducers or what you will, in all their oppositions aim only to mischief your souls: be wise therefore and remember, God hath set your souls at a high rate, as appears by the price given for their redemption: and Christ set them at a high rate, in preferring one of them before the whole world: and the Devil sets them at a high rate, for rather than he would lose a soul, he would give the whole world for it, if it were his own, as appears by those his words, Matth. 4. All these will I give thee: In deed the Devil is not such a fool, to give so much when he may have it it for less, yea, for nothing, for so he hath the souls of many: Which of you will give a pound for that you may have for a penny?  
For God's sake therefore give not away your souls for nothing, part not with them for trifles, sell them not away for sin: Skin for skin, and all that a man hath will he give for his life, the life of his body: the life of the soul should be more dear.  
O abstain from all things that may pollute your souls, or that war against them, such are fleshly lusts, 1 Pet. 2. 11. that may choke your souls, or drown them in perdition and destruction, such are worldly cares, 1 Tim. 6. 9 that may poison your souls, such is false doctrine; you will not give to a beloved child that which may choke or poison it, and will you give to your divine souls that which will?  
And we Ministers must be careful from consideration of the soul's excellency, not to starve souls, they are committed to us to feed, and without vision the people perish, Prov. 29. 18. and then our life shall go for theirs, if through our default, Ezek. 3. 18. and therefore the Apostle, 2 Tim. 4. 1, 2. chargeth us as we will answer it before God and Jesus Christ, that we preach the word, and be instant in the same, not only in season, but also out of season: if those words had but a good Canonical exposition, perhaps some of us would preach oftener than we do.  
But (friends) if we give you meat and you will not take it, or will throw it away, and not eat it, your blood shall be upon your own heads for as we are Shepherds over you, so are you every one over that one sheep that God hath entrusted you withal, viz. your soul: you are men and women that have reason as well as weto look to your charge, and the less that is, the greater shall the punishment be if you be careless of it; we may be faithful in our greater charge, as he in the Gospel was that had ten talents, and you may be faithless in your lesser, as he was that had but one: But so much for the Use of this point, and for the first part of the text, the purchase.  
We come to the other, and that is the price, (as we at first called it) which is Patience. By your patience: If the soul be so excellent a commodity, as hath been said, and Patience be that which makes us capable of the possession of it, then sure we may conclude that Patience is a virtue of great consequence, a necessary grace for every Christian: and that shall be the point.  
Patience is a virtue of great consequence, and a grace 
Doctr. 2.  most needful for every Christian.  
It is a grace of the same rank with faith and love, for by faith we possess God, by love we possess men, and by patience we possess ourselves: we have need of faith, for we have need of God: we have need of love, for we have need of man: and we have need of patience, for the world is so bad we had need look to ourselves, to have our wits about us, and they are kept at home only by patience: He that wants faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without the head, and he that wants love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not of the body, and he that wants patience, is not himself, nor his own man: A Traveller says, He that will travel to Jerusalem had need be endued with these three virtues or gifts: faith, patience, and money: faith to believe what ere he sees or hears there, patience to endure the injuries of the Infidels that shall be offered him there, and money to make him friends, and to discharge all tributes and cost there; put but charity in the room of money, and the same three virtues must he have that will travel to the new Jerusalem that is in Heaven; and the truth is this, Trinity of graces consists in a Unity of person, he that hath one of them hath all, and he hath none of them in any true measure, that hath not every of them in some measure: you may see how they are joined together, Titus 2. 2. sound in Faith, Charity, and Patience.  
For indeed as vices are linked together, so are virtues united, and Patience is as the common Palace wherein all are preserved, or as the door of the soul which keeps all the other virtues in it: and unless this door be opened, there is no danger of losing any of them; but if it be, they are soon liable to be gone, and we ready to commit any sin: experience will witness, that if Patience b● broken, the grace of prayer is lost for the present, and the gift of hearing too, and of well-doing, we cannot in perturbation of spirit either speak to God as we should, nor receive any wholesome counsel from any, nor perform any duty of love, to whom it is due: nay, by impatience of delay we make shipwreck of our faith, and distrust God: by impatience of wrongs and words, we make breach of Charity, and fall a hating, a railing, a slandering, a backbiting: by impatience of a sober estate we fall to be covetous, worldly, and oppressing: and therefore Tertullian says, Patience is such a Governor in our affairs, ut nullum opus Deo complacitum perpetrare extraneus à patientia possit, that it is not possible for him that is a stranger to patience to do any work acceptable to God: but on the other side, he that hath patience in his heart, and lets the same perfectly appear in his life and practice, is so perfect and entire a man, that he wanteth nothing which may make him acceptable either to God or man, James 1. 4.  
But in handling the poin●, I shall tell you what kind of patience is here meant, than I shall prove the necessity of it according to the doctrine, and then we shall conclude only with an Use of exhortation thereunto.  
First, what kind of Patience is here meant.  
The coin patience is of two sorts, in the one is Caesar's Image, in the other is the Image of Christ: the one was in use among the Merchants of Egypt, the Heathens and Gentiles, but the other only among the Merchants of Israel: that former which they had, was not of like value with this latter; it carried with it the like poena, it was circa res adversas, but not the like price, it was not seconded with the like hope, because not alike grounded upon precious promises, nor exercised to a like end, in obedience to God, nor was it from the same principle, for it was the fruit only of well-ordered nature, and not of grace: as the Sooth sayers of Egypt could do the like miracles that Moses did, but not by the same spirit and power as he; so the Heathens could suffer many such afflictions as Christians do with a like strength, but not with the same comfort, multa tulerunt animo forti, nulla tamen s●lida consolation (says one) they showed more valour than they found comfort in their sufferings; miranda erat stupiditas, sed neganda patien●ia suis Aug. we admire their stoutness, but do deny they had any patience at all.  
For the patience which we intent, it is a divine grace wrought in man's heart by God's spirit, whereby a man in obedience to God's command, in expectance of his promise, and in consideration of his power and providence over all, his wisdom and goodness in all, doth meekly bear and quietly suffer all, the bitter of sour, that doth befall him, or that is unjustly offered him, how grievous and har●h soever sensui & carni, to sense and reason, without any hatred or heart-rising against any that are means of the same.  
Every particular of this description, I durst undertake to make good by the word of God, but that it would take up too much time, and I fear should I press it home, many that take themselves for good Christians, might find that they are quite without this grace according to this description, and if without this, I cannot warrant them that they have any more than a bare show of any other, for the reason fore-alleadged.  
But further you must note that patience in Scripture is also called long-suffering, though some distinguish between these two, and say the one signifies bearing, and the other forbearing; bearing when we cannot revenge, forbearing when we can, but do not: Aretius also says, the one is circa graviora pericula, about greater evils, and the other circa leviora, about lesser: but I here understand Patience to signify both the one and the other, bearing and forbearing, both the greater and the less wrongs; even wrongs of all sorts: and I say, this Patience is a virtue of great consequence, and a grace most needful for a Christian.  

1. It is a virtue of great consequence.  
2. It is a grace most needful.  
3. For a Christian above all other.   
1. That it is a virtue of great consequence, I prove thus:  
First, that must needs be a virtue of great consequence, which to obtain, a man should not only be content, but also exceeding glad to fall into many miseries, into divers temptations: But such is Patience, James 1. 2, 3. v. Brethren, be exceeding glad when ye fall into divers temptations, knowing that such trials work patience: therefore it is a virtue of great consequence.  
Secondly, that must needs be a virtue of great consequence, which being obtained, makes a man perfect, entire, and to want nothing: But such is Patience: James 1. 4. Let Patience have her perfect work, that you may be perfect, entire, and wanting nothing: therefore it is a virtue of great consequence.  
Thirdly, That must needs be a virtue of great consequence, which preserves a man from all shame: But such is patience, Rom. 5. 4, 5. Patience brings forth experience, and hope which ma●eth not ashamed: and he that hath patience discovers not his nakedness by his passions whereby he might be shamed: therefore it is a virtue of great consequence.  
2. That it is a grace most needful, it is plain from Heb. 10. 36. where it is said, you have need of Patience, it is not said, it were well if you had it, or it were a convenient thing; but you have need of it, you cannot be without it, and why? see there;  
First, that doing the will of God you may inherit the promises: it seems you cannot do the will of God without it, indeed Gods will is done by patient suffering; Not my will, but thine be done, says Christ, when he went to suffer; nor as seems, can we receive the promises without it; see them and touch them we may by faith, but by Patience we receive them, inherit and enjoy them, for promises are not received so soon as they are apprehended, therefore patience is needful, even as faith; indeed they stand together in the same rank, Heb. 6. 12. Be ye followers of them, that through faith and patience inherit the promises.  
Secondly, it is needful, because without it a man cannot be fruitful, though his heart be honest and good: for even such a heart if it brings forth fruit from the Word heard, it must be by patience, Luke 8. 15. they that receive the word into an honest and good heart, keep it, and bring forth fruit with patience.  
Thirdly, it is needful, because our life is a race, and without patience we cannot run it, Heb. 12. 1. Let us run with patience the race that is set before us: nor without it, can we receive the reward at the end of it; for Rev. 2. & 3. chap. to him that overcommeth, to him that endureth to the end, to him that is patient unto death, shall be given the things there promised, the Crown, the new name, the white stone, the morning star.  
Fourthly, it is needful, because our life, specially our Christianlife: Christianity is a warfare, where the victory is gotten, non feriendo, sed ferendo, not by giving, but by bearing blows by patience. In the Olympian, and so in all worldly combats, the Champion gets the day, and wins the Garland that bestows most blows upon his Antagonist; but in the wars of the Lord, whose ways and courses are always contrary unto man's, he bears away the Crown, and gets the day, that receives most blows from the hands of his adversaries, and in lieu thereof returns nought but good works and words.  
In a word, shall I tell you what Tertullian says in the praise of patience, in his book of that Subject, which doth notably set forth the excellency & necessity of it: fidem munit (says he) pacem gubernat, dilectionem adjuvat, humilitatem instruit, etc. it preserveth faith, it order peace, it helpeth love, it teacheth humility, it rules the flesh, and serves the spirit, it bridles the tongue, and holds the hands, it treads upon temptations, and perfects martyrdom itself, (for it is not suffering, but patience in suffering that pleaseth God) it comforts the poor, and tempers the rich, it easeth the sickly, and maintains the health, it delighteth the faithful, it inviteth the unbeliever, it commendeth the servant to the Master, and the Master to the Lord, it beautifies a woman, and purchaseth esteem to a man, it is loved in a child, praised in a youth, and honoured in the aged, in omni sexu, in omni ●tate formosa cst, it is beautiful in every sex, in every age, therefore a virtue of great consequence, and a grace most needful.  
But of all arguments, this in the text must be observed: patience preserves the soul, namely, from the hands of its enemies, and the peace of it from being broken: and therefore must needs be of that consequence and so needful as we say: for the soul is a thing of the greatest consequence in the world, and of which a man hath most need to be careful: now by patience this is preserved and kept safe, for patience frustrates all the aims of Satan, and the wicked against the same: and therefore most craftily do they endeavour to deprive a man of patience, for if he lose this, they know he will lose God, and so in conclusion the soul itself: for the enemy knows well, that as patience keeps God in the soul, so impatience thrusts him out. God will not dwell in perturbations: for as he came to Eliah in a soft still voice, so he dwells only in a quiet and still spirit; In all Jobs afflictions, what was aimed at, but to break his patience, Job 2. 9 to make him curse God in a mood as many use to do; and so should he empty his soul of God and let the Devil in, in his stead, as anger and impatience always doth: and therefore note the Apostles Caveat, Ephes. 4. 26, 27. Let not the Sun go down upon your wrath, not give place to the Devil: that is to say, if you grow wrathful and impatient, you let the Devil in, and then farewell the soul's possession: he will not so soon give it up again.  
And as Satan, so all his servants, in all their oppositions against God's people and Ministers, have the same aim to deprive the soul of patience; A bad neighbour that comes to his Minister's house on saturdays in the afternoon, and there stands barking at his door, and baying at his window, what can he aim at thereby but to move him unto impatience, to distemper his spirit, and so to unsute him for the doing God's work on the morrow? And why are your foulmouthed people so luxurious of their malicious foam against any Christian, but for the same cause to make a breach upon their patience? it appears most plain, for if they cannot prevail therein, but see their words and doings passed over with a careless neglect, how above measure are themselves vexed? as I have read of one that hanged himself for very vexation that he could not by his railing speeches move another unto impatience.  
Patience indeed unto the soul, is as the lid unto the eye, or as a shield unto the head, it breaks the stroke of every cross, and keeps the spirit harme-free, it is as the ballast of the ship, to make it stable, and therefore, James 5. 8. be patient, establish your hearts: a ship well ballasted is not easily ore-turned by waves or winds, whereas that which wants the same is tossed every way: many will ballast themselves with wealth, with riches, and friends, but when winds, and storms, and blows come, these will not quiet the spirit, and keep out fears so as patience will: for he that is ballasted, with patience how ever the world goes, though the wind blow and the storms come, though his ears be loaded with revile, threatenings, and reproaches, and his body beaten with stripes and buffets, yet his soul is unwounded, he is not dozed, nor at his wit's end, his spirit is not straitened with grief or fear, nor his faculties tied up, though his passions be; he hath the free command of himself and tongue, and looks and speaks as he was wont to do; his stomach swells not, his mouth vapours not, his eyes sparkle not, his blood boyles not, nor do his finger's itch, or his colour change, he is still the same, only perhaps looking to Heaven-ward, says in himself, Christus gravior a tulit, Christ endured more than this: or, omnia possum confirmante me Christo, I shall, or I can bear my burden, through the strength of Christ: or, meliora spero, I hope better days are coming: or, dabit Deus his quoque finem, this world will not last always.  
Such is the temper of the soul wherein patience dwells, it is like Mount Zion which cannot be moved, or like a rock on the Sea, on all sides disquieted with assaults▪ yet still quiet in its situation: whereas he that wants patience, doth laniare animam suam furore suo, as it is, Job 18. 4. tear and butcher his own soul in his rage: whose picture you may see, Mar. 5. 5, 6. for as he there would not be tamed or bound with chains or fetters, but broke all, and went raving about, and cutting himself with stones: so the impatent man being not himself, will be kept in with no bonds or ties of God or man, but breaks all to do himself mischief; and it is a true saying, Ne●● laeditur nisi à seipso, none can hurt a man till he hath hurt himself by letting go his patience: and so you see the benefit and need of Patience.  
3. But there is one particular more in the Doctrine still to be further proved: and that is (to a Christian) it is a grace so needful to none as to a Christian.  
For he of all others hath most occasions of vexation: a Christian is a Crucian, a man of sorrows, Christ's younger Brother, he doth not only take up, but also bear his cross daily; by faith he takes it up, but by patience he bears it: The waters, yea, the bitter waters of afflictions come daily in upon his soul, as David speaks, and patience is like the tree mentioned, Exod. 15. 25. which takes away their bitterness from them; and therefore of all others to a Christian it is most needful: and a Christian also is apt to fret and grieve at the occasions and sight of evil, as well as another man; and to be troubled when he sees cause, which he is forbidden to do, as you m●y see, Psal. 37. 1. Fret not thyself because of the ungodly: and John 14. 1. Let not your hearts be troubled: but how shall he forbear? only by patience.  
But what are the occasions, you will say, that a Christian hath more than others of this nature? I answer, I cannot name them all, no more can any man, only ●le mention two or thre●.  
He hath occasions ab intra, and he hath oceasions ab extra, to use patience, which none else hath.  
First, ab intra, from within himself: for with many terrors and fears is he assaulted, with many temptations is he affronted, with many lusts is he haunted, which he apprehends increasing daily, and encroaching further in upon him, to his further pain of sense and feeling; which indeed is but only in regard of the daily increase of life and light within him, so that his sight and feeling is of more capacity daily: now what supports him under these miseries? the Lord, in whom only is his help, perhaps hides his face for a season, is as it were gone into a far Country, and of the time of his return, he is uncertain; what hath he to uphold him in the mean while, but only patience? so that of all others he hath need of patience. I know that others are in a worse case, but because they feel not a like pain, they have not so much need of patience, for where is no pain, there is little need of patience.  
Secondly, ab extra, from without himself, from abroad he meets with occasions in the world more than others do, to try his patience: as  
1. He is hated for that which none else is hated for: namely, for his Christianity, and for his honesty.  
First, his Christianity and Religion by some: Bonus homo Caius, tantummodo malus, quod Christianus, Caius is an honest man, he hath but one fault, he is a Christian: and, I could love Seius with all my heart, setting aside his Religion; such speeches Tertullian in his days did overhear the Gentiles use, concerning the innocent Lambs of Christ, that were daily sacrificed for their Religion: and so now, Such a one I could like well, but that he is a Puritan; and I could love such a one with all my heart, but for his preciseness: thus some hate him on the one side for his Religion.  
Secondly, on the other side, there be others that hate him as much for his honesty, they like him well enough for his outward profession and preciseness, for in that he is like themselves, but they hate him for another thing, he will not juggle as they do, and play the Hypocrite, he is not altogether of their opinions, he will not rail on whom they rail, nor slander whom they slander, or speak evil on whom they do, but reprove these conditions rather, as our Saviour did in the Pharisees; and therefore they whisper him out of credit wheresoe'er they come, and shake their head when they hear him mentioned, and say, God's people know not what to make of him, meaning by God's people, only their own sweet selves: now I say none is thus hated for his Christianity and for his honesty and sincerity, but the sincere Christian, therefore none hath so much need of patience as he.  
2. He hath more need of it than others, because he cannot sided with the factions of the world as others can: they go away with the wisdom, and he stands still with patience: the world you know runs all upon factions, and he that cannot sided with one faction or other is counted a fool by both sides, and an enemy: as a worldly friend said once to a Minister that had played the madman as Paul once did when he preached before Festus, had without partiality spared the corruptions of none, O says he you must be wise; and be sure always you keep one side to yourself to be your friend; if you preach against the corruptions of these of our side, be sure you meddle not with the corruptions of the Puritans, keep in with them, but if you preach against them, be sure you keep us to be your friends, meddle not with any of our sins: But such counsel as this, an upright Christian cannot follow: he that is truly godly dares not turn to the right hand, nor to the left: his tender conscience cannot yield to the powerful impositions of some on the one hand, nor can his noble and upright spirit allow of the peevish humours and uneven carriages of some on the other, he cannot fancy as their yellow fancies do, but looks upon things without spectacles: and therefore he suffers on both sides, because he will be in the extremes with neither: that side crushes him with their power, this side rends him with their tongues, and each side encouraging other in their way, both clap their hands at him, and cry he suffers justly for his deservings; and to put his patience more upon it, they will add further, that he desired to please both, and therefore it is Gods just judgement against him that he should please neither: no man meets with such occasions as these are to use his patience, but the true Christian, therefore patience is most needful for him.  
3. He hath more need of it then others: because every one else is only for himself, and so needeth patience to bear only his own private wrongs, but a true Christian is for God and for his Church, and their wrongs are his griefs, as well as his own: to see some abuse the Church and Spouse of Christ, in making their quarrels the Churches, and to see others as bold with God, to make their causes his, is very grievous to an honest heart.  
For example, when Demetrius or any of the craftsinen, or crafty men, hath a quarrel against Paul, or any faithful Minister, for preaching or any other matter, though the Law be open, and the Lawyer ready to plead for them in their names, yet they think it the furer way to interest Diana in the business, to make it the Church's cause though it concerns her nothing at all, for they know some are so devoted to their Goddess, that Aristarchus, Gaius, Paul and all, are like to smart for it, if it be but suggested, though upon no grounds, that they are disaffected unto her; now this is cause of grief to a Christian heart to see the Church in this sort abused; and more specially if he shall see Christ's spouse at any time so forgetful and unnatural, as through su●h delusions to prostitute herself unto the pleasure of a base enemy upon his malicious complaint to be an Executioner of his wrath upon her own true Children and Ministers.  
So on the other side, when Diotrephes, or any of his prating crew that love preeminence, do please to take distaste against any man, why, God must be interessed in their cause, and he that offends them must be whispered abroad to be God's enemy, and every one with whom they can prevail, shall be stirred up to hate him as such a one; for those only with whom themselves are pleased, must be the beloved of God; and so long as they are friends with them, God is friends with them, & no longer; as if they were always of as unerring a spirit, as the Pope conceits himself to be when he sits in Cathedra: for this is the Pope's course to a hair: Story tells us, when he hath been at odds with the French King; why, presently he hath proclaimed him the enemy of Christ, and all the Christian world must up in arms against him, as against God's enemy: and the Frenchmen for their King's sake were all dogs upon the sudden, and clean remission of sins should he have that should kill one of them; but so soon as the Pope's worship was pleased again, wars must cease forthwith, and the Fiench King is the most Christian King again, and his subjects all good Christian men, and great pity it were to shed their blood.  
Now (as I was saying) to observe men that profess so much hatred to the Pope, as some pretend they do, and yet be so like him in conditions, is matter of much vexation to an honest heart.  
4. He hath more need of patience than others, because he sees more evil in the world than others in regard of a more enlightened eye: for what the eye sees not, the heart rues not, says the Proverb: but what the eye doth see, the heart doth rue, if rueful: I'll name but one particular, which for Religion and Gods children's sake doth much afflict his heart to see it: and that is a notable trick of the Devil whereby he much prevails against God's people: and it is this. He puts upon some of his own servants the names and titles, which the profane world by his means puts upon God's children, that so by the evil conditions of his own birds, he might make those that are truly godly to become odious, that go under the same name and habit: Because the profane world by his setting on, calls the godly, Puritans, and Precisians, therefore shall some of his brats call themselves so too, and so for their advantage another way, take upon them the reproach of Christ, whereof they are not worthy: and bring disgrace upon God's dearest ones.  
For by the way (Brethren) you must always remember that though the world calls all God's children, Puritan: yet all that call themselves Puritan are not Gods children: for then many of your railers, slanderers, whisperers, backbiters, censurers of all others but themselves, would be God's children; yea, and many of the cheaters too: the cozening Merchants and Tradesmen; for a great many do wear Christ's livery only to deceive, when all other shifts fail: some will turn Alehouse-keepers, but some more vile will turn Professors, (as Master Bolton notes) that under an Israelitish garment they may the better cheat the Egyptians: and if they be convinced it is a sin (which will be hard to do) why yet they can with a bold forehead maintain that it is the sin of the trade then, and not the sin of the man: O how these stinkers do vex the spirits of God's faithful ones, and no one thing is more apt to break their patience, than these very conditions of these men, for like the Angel of the Church of Ephesus, they cannot bear or endure the sight of such things.  
And indeed there is no way better to remove this object of offence from the eyes of God's faithful ones, then to take the course which the Angel there did, Rev. 2. 2. He tried them that said they were Apostles, but were not, and found them liars: so we should try them that say they are Gods children, but are not, and find them liars; search them out, strip them and whip them, we Ministers should do so in every Sermon: if Rogues be stripe and whipped in every town they pass through, they would not be so bold and so brazenfaced, as to sergeant themselves to be whom they are not: so if these wretches were but stripped and discovered by their marks in every Sermon, and well lashed by the word of God, they would not be so bold as to take upon them to be whom they are not.  
But as it is not one man that can strip and whip a company of incorrigible persons, they will quickly knock him down, than they will quickly stab him with their secret weapons, many therefore must put to their helping hands. So it is not for one or two Ministers to go about this business, it will not be for their safety: they will soon have their credit knocked down or stabbed: every one of those wretches carries a secret weapon in his mouth more sharp than any sword, wherewith they can soon dispatch themselves of their single opposites: No, it must be a combination therefore, the Ministers of God's word must join together, and resolve upon it, to separate the vile from the precious, to strip them, and to whip them: and those Ministers they must be, whose lives and doctrines are both consonant to God's word, for if such only that smell too rank of superstition, or that are notable for looseness of life and carriage, speak against the vices of such persons, why, all shall be taken to be but Gall and bitterness, and they will think but the better of themselves for such men's invectives: therefore (I say) others that are of a more allowed stamp, should for the credit of God's poor children take the matter in hand, and discover the Devil's brood from the precious ones: it was the main of our Saviour's labour in all his preaching, as we all know, to discover hypocrites: Indeed they themselves will well and diligently inveigh against the profane crew, and so they easing us of part of our labour we may the better attend to them.  
But truly friends, goodness is so rare and geason in these days, that honest Ministers are glad to see the shadow of it in any body; which when they discern, for to encourage such persons in a progress of good, they are sparing of them, and preach only against others sins, till indeed they have spoilt them (spare the rod, and spoil the child, says Solomon) for they hereby grow so proud, so well conceited of themselves, so pure in their own eyes, and so stiffnecked, that they often prove the only murderers of our names and credits, if ever after we go about to deal with them.  
But at leastwise, if we fear to be so venturous as to deal with them, to discover the vile from the precious, yet let us at least distinguish the precious from the vile, discover the properties of Gods true children: who are always harmless, holy, well-spoken, humble, scarce daring ofttimes to own so high a title as the title of God's child: yea, we Ministers find it, that it is as hard sometimes to persuade one of them that they are so, as to persuade one of the other that they are not.  
But we must not run any further this way, we have gone too far already some will say: you have seen now four reasons why a Christian hath more need of patience than other men; more might be alleged, but we must not be too tedious: we descend to the Use which shall be only of exhortation to get patience.  
You see of what consequence patience is, and how needful, and for a Christian in special; wherefore mind your own good, sirs, and store yourselves with it, that you may keep the possession of your souls, that you may be perfect, and want nothing, that you may be fruitful, that you may do the will of God, and inherit the promises that you might be armed against all occurrences, that you might have a salve for every sore, an Antidote for every malady: these are motives now: I need not give you any more than you have had already: only one, and that is this; Patience can ease your mind when nothing else can.  
There be many sorrows and griefs which something beside patience may haply afford help and ease unto: but there be others, and such as Christians are often liable to meet withal, that nothing but patience can ease: and for those things sake, you should store yourselves with patience: I will instance in a case or two of this kind and nature.  
Perhaps here you see one exalting a humane invention by his more diligent observance, before a Divine command; there you see one that can swallow a Camel without coughing, and stand straining at a Gnat; in one place you see Pastors most unkindly hunting and scattering their own flock; in another you see people most cruelly hunting and persecuting their own Shepherd; sometimes you meet with men of such enlarged charity, that they can wish well to all places, yea to Rome itself, though under God's curse: excepting only to New-England: sometimes again perhaps you meet with others of such contracted bowels, that they can wish well to no place but only that: now this grieves your hearts, but what remedy have you, but only patience? it is not in your powers to temper the differing spirits of men; no more than to rule the winds.  
Again, perhaps you see men set upon vexing one the other, and to this end they will prefer themselves and their opinions before Christ and peace, with our power we will prevail (cry some on the one side) and make these Puritans stoop, yea that we will: no, but with our tongues we will prevail, cry some on the other, and mouth it against them, yea that we will: we have long reaching hands (cry they) and we have loud sounding Cymbals cry these; and would to God they were but as well tuned may you say, when with grief you behold these passages, but no remedy can I tell you for your grief but only patience.  
So again, perhaps you see sin flourish and spread itself to the disgrace of Christ and of his Church, in some of them that should suppress it, who are more apt for money-sake to commit folly, Hermaphrodite like, with both sexes, with all sorts, then to punish any; and then perhaps you observe further, some of them that should look to these, to be Gallio like, quite regardless of any complaint that is made to them, especially against such their own Beadsmen: and this vexeth the spirits, but what remedy, save only patience?  
Or again, perhaps you see some that profess Paul's faith, and thereupon are in the Briars as he was, but do clean contrary to what he did for deliverance, not trust Christ with his own cause; but because corrupt Felix looks for money, they will feed his appetite, & so flesh the greedy Hound with the blood of their purses, that he will never leave hunting & sucking, till he hath undone many a poor Christian, that according to example must stretch too, beyond the compass of ability, or else ab inferno nulla redemptio: and this moves your minds, but where is your help? only in patience.  
Again, perhaps you see Christ wounded in the house of his friends, as in the precedent verses, brother betraying brother; one professor by the mediation of a second, a third, or a fourth man, delivering up another for some private spleen into the hands of the common enemy, as the Jews did Christ unto the Romans, and when the mischief is done, the contrivers crying out (as they of Christ) he is justly smitten of God, and Gods just judgement is fallen upon him for his dissent with them and their humours, though in the mean time he hath done nothing amisseas, they are told by their own consciences; yet they feel no remorse for their bringing him into trouble, their consciences are so seared; for the blind Pharisee thinks, if he doth but in form, give in false reports, and suborn false witness, so he doth not kill or draw blood, he is no transgressor. And Judge Pilate, he conceives if he doth but prosecute according to presentment, and pass sentence according to information, though false in the judgement of his own conscience; why, he may wash his hands, and cry, I am free from the blood of this just person: and the soldiers, the under-officers, they believe they do but their duty to inflict punishment according unto sentence, though upon the most holy: and so betwixt them all, Christ and his members go to wrack, and none of them will be a whit to blame, such is their stupid blindness: these things are grievous to a Christian heart, but what remedy? only patience.  
Once again, when you see some under the names of Christians go up and down rending and tearing the names and credits of their brethren, and taking all occasions to speak evil, and to publish men's faults to the world when they are not urged; nay, coining faults of them to make them odious to others, c●st iniquity upon them that others might hate them, dealing with their brethren, as the Heathens did with Christians in the Primitive times, to provoke the brute beasts to rend and tear them, they would wrap them up in beasts skins, that so the ravenous beasts might ignorantly (who otherwise would not) fasten upon them.  
And thus do foam christian's deal with their brethren, wrap them up in beasts skins, that is, in beastly vices by their false and criminous imputations, to the end that worldly and carnal men might be provoked to abuse them, who otherwise would deal more friendly with them: these call themselves Christians, but these conditions prove them rather to be like Butcher's dogs, whose lips are always bloody with the slaughter of one thing or other: O how it grieves the spirit of a holy man to see such courses and carriages among those that wear the name of Christ, who should be altogether harmless and undefiled, but no remedy save patience.  
Last of all, sometime a Christian, some of you perhaps; see those whom you know to be the best, to be most basely used, and the most unworthy, in most credit: you see the most sincere accounted hypocrites, and the most hollow-hearted, most religious; the one goes away with the name, and the other with the thing; and this offends you: you would have every one esteemed as he is: but what help have you? only patience. And this will help you, for it suggests at such a time, that some have their reward here, that which they chiefly look after, namely the praise and esteem of men, and therefore all they do, is this end, & to be seen of men, and Christ shall say to them one day, Ye have your reward, namely already, as much as you are like to have: and then the first in man's esteem, shall be the last in Gods; and the last in man's esteem, shall be the first in Gods: and upon this suggestion, patience rests your mind in the mean season.  
A hundred such occasions might be reckoned up, but these may serve: therefore I say, seeing patience is such a sovereign grace, with all your getting get patience.  
How, you will say? I'll propound but three means: and they briefly.  
1. Accustom yourselves to the reading of God's blessed Book, which is called the word of Patience, Rev. 3. 10. because it engenders this grace first in the heart, and then doth nourish it with the promises: that sets forth to you the Lord Jesus in all his sufferings as a precedent for you, that discovers the way to Heaven, to lie through tribulations, that shows that all afflictions comes from God, and for good ends: that discovers to you the nature's ways and ends of all the wicked, which being fore-known may make you patient, & that also opens your eyes and gives you light to see into their dispositions to be such as in the Word they are deciphered.  
2. Acquaint yourselves with bearing daily crosses, small wrongs, which will be a mean to enable you with patience for the bearing of greater: you know the Story of Milo, he by accustoming himself to carry a Calf, became able to carry an Ox; and of Mithridates, who by using to eat poison, made his body unpoysonable; and you know the fable of the old and new Cart loaded with sheaves, the old Cart which was accustomed to the burden, that alone went without creaking, so by accustoming yourselves to bear, you will be able to bear without complaining.  
3. Preserve your innocence: that you be not justly plagued for your transgessions: however men will say [If I had deserved it, it would never have grieved me,] yet I assure you, desert is the cause of grief always: Guiltnes is the cause of impatience, both in crosses and in reproofs, Exod. 2. 13, 14. He that was guilty that did the wrong was the impatient man when Moses spoke unto them, the galled Jade only kicks, the beggar only is offended to be called bankrupt, not the rich man, and the deceiver to be called hypocrite, not the sound Christian: those that are guilty of slandering, railing, reviling, evil speaking of Rulers and Governors, these only are offended to hear these sins reproved, these are they that on such occasions pelt and puff, and chafe, and fig up and down as if they were nettled: and did you hear what stuff we had to day (cry they) how bitter the Preacher was against God's people? their guiltiness doth cause this impatience: whereas the innocent Christian, should he be railed upon, and reviled never so, yet with a mild spirit he can reply as the honest servant did to his passionate Master, call him knave, and cozening knave; Sir, says he, you may speak as you please, but I believe not a word you say concerning this particular, for I know myself to be an honest man: therefore I say preserve your innocence: so much for the means.  
Now in the close of all, that you might not think you have got the Grace when you have it not: let me tell you, it is not patience to be quiet when none offends you: nor when you are not able to right or revenge yourselves: many think themselves to be patient, because when no body angers them, they be quiet; and so is the Devil: but let them be but touched with a small injury, or any angry word, they are but briers and thorns, Mic. 7. 4. the very best of them is a briar: and many bear injuries because they know not how to revenge; they have a will, but they want power. But Christian patience is such as Christ's was, who had power to revenge, but did not: therefore know you must bear injuries, when you are able to revenge yourselves, else you are not patient, this was intimated in the words of our Saviour the night before he suffered: He that hath no sword, let him sell his coat and buy one; Why Lord, says Aug. what should thine do with swords? thou wilt not suffer them to draw them; Peter must not use his sword in defence of thee, much less of himself; why, they must have swords, that their patience might appear more fully, that being wronged, and having swords, yet do not offer to draw them.  
2. You must not only bear present, but also be prepared to endure future wrongs, if you be truly patient; this was intimated in those words, Matth. 5. 39 to have the other cheek ready for another blow, if the one be stricken, for as Aug. well, it is to be understood not so much the part operis, as de praeparatione animi: a Christian must be a Crucian, till he is landed in Heaven. ay, but you will 
Objection.  say, if we put up abuses thus, and be so prepared for more, we shall have our bellies full I warrant you he that makes himself a Sheep, shall be eaten of the Wolf: Why, this is true, if thou be a Sheep of Christ's fold, a Sheep thou must make thyself, not a Mastive, not a 
Answer.  Wolf, and the carrionly Crows of the world will use thee as the Crows use Sheep, they will pull wool off of their backs, but not hair off the Mastiffs or Wolves, because they know these will revenge. Yea, but they will think me a fool if I be patient and say nothing: 
Objection. Answer.  Better they think thee so, than thou by impatience prove thyself so: for impatience by Solomon is always esteemed folly: and to vex at others for the wrongs they do us, is but to tutor them to vex us more: in a word, remember, if you be of Christ, than a Sheep thou art, all his are so, and so called, and for a silly Sheep thou must go, and like one used, and be content therewith.  
3. You must not only bear and forbear, but also give and forgive, before you can be truly patient: forgive the evil offered, and give blessing for cursing, pray for those that slander, censure, persecute, and hate you: for though Laban deal ill with Jacob, Jacob must deal well with him: though Saul hunt for David's life, yet David must not lay hands on him: though Ahab be an Idolater, and a naughty man, and one that had sold himself to work wickedness, yet must not Obadiah plot treason against him: he did all the good he could in so corrupt a time, and yet no ill to his Master: men commonly are like those servants, Matth. 13. 28. think they cannot deal badly enough with ill men, pluck up the tares presently, do any thing to them that are none of Gods, cousin, defraud, rob, steal from the Egyptians, these are but usurpers: but what said the Master to these servants? no, let them alone till the harvest: friend you must hold your hands, your time of commanding and adjudging is not yet come, and in the mean time you must be commanded, ruled, and adjudged yourself; cozened, defrauded, and cheated, and have your goods taken away, and you must be patient, and return good to those that offer these things to you: O this is brave doctrine for some, whose practice is to offer wrong, they hope it will tie honest men hands, and tongues and spirits, that they may wrong them as they please: as the Usurer hoped that the Ministers preaching against usury would make his neighbours give over the trade, and so his money should never lie dead by him for want of customers: I wish God's people would make but as good benefit of it for their souls, as worldly men will for their purses. I have known a Minister by preaching peace and patience, preach many of his people thiefs and cheaters, they would wrong him to his face, and then tell him he must be patient and peaceable, else he would contradict his own doctrine.  
4. He that is truly patient, must not only return good for evil, and for bear to revenge when he hath power, but he must be content to have the contrary reported of him: namely, that he returns evil for good, and is patient perforce, because he cannot help himself. I tell you this is a hard lesson, yet you must learn it before you can enter Heaven gate, whose motto is this, Do good and hear ill; none but such enter there: it always was, and ever will be the world's custom; to father their own vile conditions upon God's people. Tacitus tells us, that when Nero had set Rome on fire, he laid it upon the Christians.  
5. You must also be content that men should believe your enemies so reporting: for men will so do, whether you be content or no if the Viper leaps on Paul's hand, though he be the honestest man, in the company, yet all will conclude him to be the worst: so if a viperous slanderer, railer, or whisperer, lays hold of any honest Christian, all hereby will conclude him to be according to what they see or hear: the Psalmist says, every man is a lie: and like loves like: they will therefore naturally believe lies before truths: and this vile people know & will brag of, as one told his Minister to his face, that he could be believed before him, by his betters: you know the Proverb, The more knave, the better luck: well, this you must be content withall, if you be truly patient.  
6. And lastly, you must be content that not only the worse and common sort and strangers should believe of you, the contrary to truth, but that the better sort also, even Christians, and friends should believe such lies as the wicked raise and whisper against you, and that they should suspect you to be guilty of all that is reported, and think amiss, and also speak amiss of you: that they should break your head with their precious balms, that their tongues which should heal your grief should wound you, and make your grief bigger: that they should also lay to your charge things you are not guilty of, and interpret every thing at the worst, and charge iniquity upon you: thus Jobs friends, good men, honest men did by him: and this you must be content to suffer: it is more irksome to be ill thought of, or ill reported, by those that are good, then by those that run into all excess of riot; it is matter of comfort rather, that these like us not: but I say if you be Gods, he will try your patience even by the others, by the best; and you must be content with it: and wait with patience till the day come when he shall make your righteousness appear as the light, and your just dealing as clear as the noon day: and in the mean time you must be content to live neglected and suspected: you must be last and the least in men's esteem, but then the last will be first, and the first last.  
And thus Brethren I have taught you patience, and I have tried your patience, if I have done amiss, i'll do so no more: for thus much shall serve for this text, this time, and this place. 
Gratia & Gloria Deo & Christo, Jesus & adjutori meo,   
Amen.  
FINIS   

THE FOURTH SERMON PREACHED IN ESSEX, Anno 1641.  
Wherein is discovered the right spirit of the GOSPEL.  
By EDWARD SYMONS, Minister of Rain in Essex.  MATTH. 21. 5. 
Tell the Daughters of Zion, Behold, thy King cometh unto thee meek.  1 PET. 3. 4. 
A meek and a quiet spirit is in the sight of God of great price.  
LONDON, Printed by R. C. for Andrew Crook, and are to be sold at his shop, at the sign of the Green Dragon in Paul's Churchyard. 1642.   

THE RIGHT NATURE AND Temper of the Spirit of the GOSPEL.  LUKE 9 55, 56. 
But he turned and rebuked them, and said; Ye know not what manner of Spirit ye are of; for the Son of man is not come to destroy men's lives, but to save them.  
THese words do note unto us, Christ's entertainment of a certain motion that was made unto him by two of his Disciples in the former verse: it was we see entertained with dislike, for he turned and rebuked them for it; and then he tells them the reason why he did dislike it; because it proceeded from ignorance, namely of themselves, and also of him: of themselves, or of their own spirits, you know not what spirit ye are of: And of him, of the end of his coming, for the Son of man came not to destroy men's lives (according to the supposal of your motion) but to save them.  
Before we fasten directly upon the Text, we must for our better proceeding, a little consider of the motion, and of the occasion of it: The motion we have in the foregoing words, Lord, wilt thou tha● we command fire to come from Heaven, and consume them, as Eli●s did; And the occasion which stirred their spirits, to make such a cruel motion, was the sight of the churlishness of the Samaritans; for as appears in ver. 52, 53. Christ was travailing towards Jerusalem, and being benighted, he sent his servants before him to take up a lodging in a village of the Samaritans, but they would let him have no lodging there, because he was going to Jerusalem; this was their churlishness.  
And the root of it (as we may conceive) was a certain national hatred between the Jews and the Samaritans, which did arise from difference in opinion, for as you may read, Joh. 4. 20. The Samaritans faid, God must be worshipped after their fashion, on their mountain, but the Jews said (and they were in the right) that God must be worshipped at Jerusalem: And this same difference was the ground of their quarrel, which was so great, that the Jews in general, and the Samaritans in general, would have no dealings one with another, as appears, Joh. 4. 9  
Now our Saviour was a Jew, and he was going to Jerusalem to worship there, according to the Law, the Passeover was near at hand, and this these Samaritans apprehended, by his habit, or his carriage, in some sort, they perceived that his face was toward Jerusalem, and therefore no lodging should he get among them: which when the Disciples saw, their blood began to rise, and their spirits began to work, and they thought to show themselves Jews, as the other had showed themselves Samaritans, and be as cruel, as those were churlish, wherefore, says the Text, when the Disciples, James and John, saw this, they said, Lord wilt thou that we command fire to come from Heaven, and destroy them, as Elias did?  
And here let us observe by the way, what Spirits difference in opinion will make men of: how unkind 
Observ.  and cruel one to another: be they Jews, do they go to Jerusalem to workship there? will they kneel at the Sacrament ●●out upon them, let them have neither meat, drink, nor lodging, that is in plain terms, starve them: On the other side, be they Samaritans, Sectaries, will they sit at the Sacrament? O fie upon them, pity they should live, let us banish them out of the world, put fire to them and burn them: O these be fine doings among people that worship the same God; the devil haply may delight in them, but I am sure Christ doth not.  
These be the fruits of difference in opinions, abuse of each others, mutual, and mortal hatred, neglect of all Humanity and Divinity on both parts; thus it was you see of old, and I wish from my soul, we had not cause to faith, thus it is now: but where will these things end think you?  
These two in the Text, the Samaritan, and the Jew, made not an end of this their difference, until it had made an end of both them, for we read in the Jewish stories, that such a like quarrel ●as this was, such a like discourtesy as was here offered, made way to the Jews wars, whereby both Jews and Samaritans were destroyed. And I pray God these differences of opinion, in our Church doth not bring a like destruction: The Apostle notes it as a fearful omen, by way of caveat, Gal. 5. 15. if ye by't and devour one another, ye are in danger to be consumed one of another.  
Observe also from the Samaritans churlishness, and inhospitality to Christ, and his Disciples: that where 
Observ.  hatred is, there is churlishness, and where churlishness is to any the Messengers and servants of God, doubtless there is a hatred of them, they hate them that will not receive them, or that deal uncivilly with them: And remember what reward these Samaritans at last did get for this their churlishness, in not receiving Christ, and his followers: God suffered the devil to send Simon Magus amongst them, Act. 8. 9 that did most miserably seduce the whole Nation, small and great adored him: And so God often punisheth such people, as receive not Christ and histrue Ministers, he lets Satan send some paltry fellows, some wicked and worthless men with delusions among them, whereby they are seduced, and perhaps brought to ruin: It were possible to give you examples of this in these times, but I pass on.  
When the Disciples James and John saw this, a common courtesy denied, a night's lodging, and that to Christ Jesus their Master, whose wrong and abuse they could not but lay to heart, more than if it had been offered only to themselves: And to see him thus abused for his Religion sake, (because his face was toward Jerusalem) and that a little while after they had seen him in his glory, on the Mount of Transfiguration, honoured by Heaven, to see him thus despitefully used, by a company of S●maritan Heretics, in a base paltry. Village, can you blame them if they were angry? surely they had reason for it, and as they thought Scripture too, for say they, Master, Wilt thou that we command fire to come from Heaven, and consume them, as Elias did?  
In which motion of theirs, we see they take it for granted, that these Samaritans deserve to be destroyed, and that in the sharpest manner, and in the most remarkable way that might be, even by fire, only they take Christ's advice about the matter, and ask his leave to do it, and they bring in the Example of Elias to warrant their motion, although our Saviour approves, neither of their motion, nor yet of their warrant, as we shall see anon.  
But first, Observe what a woeful thing it would be 
Observ.  if one man should sit in Judgement upon another, for the sins committed against God; if the best men that are, should censure sinners, or if Christ should be of the same mind as these his Disciples here were of, and presently punish every indignity of this nature that is offered unto him, we might say with David, O Lord, who could abide it.  
Nay, we may conclude out of all question, if Christ should not be more merciful than man, to sinful men, that entertain him not, the whole world would long ere this have been burnt to ashes, not only these Samaritans here, but the Jews of Jerusalem too, yea James and John among the rest, and the whole universe, a great while ago had been like Sodom.  
As for the Samaritans here, they had been burnt up presently, without more ado, for denying Christ a lodging: and for Jerusalem, he was worse used there then at Samaria, they shut him out of their City, and on the Mount without the City gates, they murdered him; so then Jerusalem soon after had been burnt to Ashes too, as being throughly guilty of Samariaes' fault: And then for the Disciples themselves, indeed we will do them no wrong, time was, that they had received him, but then afterward, when most need was, they forsook him again, they ran away from him, renounced him, denied him, and some of them swore too they never knew him, then if Christ should have been of their minds, more fire must have been fetched from Heaven to consume them, the Disciples, also James and John, as well as the rest.  
Nay, further yet, we read Joh. 1. 10, 11. that the whole world was made by Christ, and yet it knew him not, nor received him, than also the whole world had long ago been at an end, even turned into a heap of Ashes: And (I pray) now adays who doth receive Christ as he should, nay, who doth not at one time or other refuse to receive him? surely then, if Christ were of the same mind with these his Disciples, he should not so much as leave himself one man to save, but should destroy all.  
Blessed therefore, and ever blessed be the Divine goodness, and blessed be Christ, that he is a better friend to poor sinners, and more merciful than we should ever be to ourselves, or to one another: Christ invites them to come to him, whose hearts suggest most evil against themselves, and promises ease and help: 
Matth. 11. 29.  O that this sweet goodness of Christ could make us better, and draw us to repent, and to love him, as it ought to do, for it is shown to that end; but wicked we are 
Rom. 2. 14.  rather thereby encouraged to sin, because judgement is not speedily executed upon the workers of iniquity, therefore the hearts of men are even set in them to do evil (says the Preacher;) well, I am sure we have cause 
Eccles. 8. 11.  to praise God for his goodness, and to make better use of it.  
But we return to the Disciples: Master (say they) Will't thou that we command fire to come from Heaven, and consume them, as Elias did? if we mark it, herein they approve themselves Disciples indeed, they make their Masters will their law, (Master, wilt thou) they will not do it on their own heads, what they do shall be done on God's name.  
This indeed is the proper condition of God's true servants, to take advise of him, by Prayer, in all their doings, and this course keeps them from doing any known evil, yea, it helps them to know the evil of their intentions when they are ignorant of it.  
First, It keeps them from doing any known evil, for their consciences will not suffer them to crave his aid in any known sinful way, or work: the Disciples here did not yet know that this their motion was evil, for if they had, they would have been ashamed to have propounded it to Christ to approve on.  
Secondly, It helps them to know the evil of their desires, when they are ignorant of it, thus the Disciples came here to discover their error by ask Christ's advice about their conceived intentions, so we may come to see our errors, whereof we are ignorant, if we consult with him by Prayer, about our businesses, for Christ by his Spirit will one way or other discover the same, if we advise with him, consult therefore with Christ in all things.  
But then for the Scripture that is alleged, (as Elias did.)  
Precepts are the proper rules for doings, but the Disciples allege no Precept here, but only a Precedent of Elias, taken out of 2 King. 1. 9 where he called for fire from Heaven, to consume those malapert Cap aines with their fifties that came to apprehend him, but this example they misapplyed too, as appears by our Saviour's rebuke of them, nor was it so fit for their purpose as they ignorantly supposed, and as we shall see by and by: only in the mean time, let us learn in general two things by the way. 


1. That godly men are not to be imitated in all things they do.   

2. That good men may through ignorance, misapply Scripture.     
First, That godly men are not to be imitated in all things they do. For godly men have done many things that 
Observ.  were not good; scarce a godly man mentioned in all the Scripture, except Abel, but is noted of some sin or other, for in many things we sin all, says Saint James, 
Jam. 3. 2.  (nor was Abel without sin, but because he was the first and most express type of innocent Christ, to show what a one Christ should be, namely without guile, void of sin, an Innocent Lamb, a true Shepherd, a pure Martyr, therefore for this cause is not Abel noted of sin; but I say he had sin in him, and did commit it, for he was his Father's Son, as well as all the other Saints) now we must not imitate the godly in their sins, not Abraham in telling of an untruth to escape a danger, nor David in his adultery, and in his making Uriah drunk, as some wicked ones will do.  
But perhaps the godly will say, We know this well, but we may imitate them in all their good actions; I answer, no, not in all the good and commendable things they did do, for they did do many things by an extraordinary instinct of the Spirit, which is not common to all, what they did by special inspiration, they had a particular commission, a privy seal for it; which belonged only to them, and not to others.  
Phineas by the special inspiration of God, did kill Zimri and Cosbi, when he saw them in the act of sinning against God, shall any man therefore when he sees others committing sin, fall upon them and kill them? And Ehud, by a special warrant from God, killed Eglon, shall the Papists therefore conclude from thence, that it is lawful for men to kill Kings? Elias here being moved by the special Spirit of God, called for fire from Heaven, to consume the Captains with their fifties, may the Disciples do so too against the Samaritans? no, says our Saviour, that they may not.  
Therefore, I say, the examples of godly men must not simply in all things be followed or imitated: but two things we must consider of in such a case.  
First, Whether they whom we desire to imitate, did do well, or no, in the thing that we would be like them.  
Secondly, Whether our office is to imitate them; for in the Prophets of old, we must always difference between what they did, by their general calling, and therein, if we be in like office, we may imitate them; and what they did by immediate warrant, and such acts pass not from the persons, no precedents are to be made of them.  
The use of this shall be only to inform us, that it is most safe to hold to the rule, Legibus standum, non exemplis, we must live by precept, not by example: we have many now adays that will neglect the obedience to good Laws, to follow the example of such and such good men; verily I commend them not, in thus making Popes of good men, as if such were not subject to err; the Laws are, and aught to be our Masters, and they are fugitives that run from their Masters: but we come to the second.  
Secondly, Good men through ignorance may misapply 
Observ.  Scripture: These good men here in the Text did so, we will go no further, they mis-applyed this example of Elias, for that act which Elias did, was not like that which they would have done, and for which they alleged Elias example; for the fire which Elias called for, was against none but delinquents, who ungratiously, malepertly, and without all shame endeavoured and intended, to bring the holy Prophet bound to the wicked King, and one of them was as deep in the fault as another, they were all alike guilty: But the Disciples here would have called for fire to consume a whole Town, wherein were a great many women and children that were (likely) no way accessary to this churlishness offered unto our Saviour: now it was never God's mind or way to punish the innocent with the guilty: Sodom itself had been saved, had but ten innocent persons been found there; and Niniveh was spared, because there were so many in it that knew not their right hand from their left: Therefore you see the example of Elias was not rightly alleged, and good men may through ignorance misapply Scripture.  
And if good men may, than no doubt but evil men may and will too; indeed not an Heretic or Schismatique that ever was, but they would allege Scripture for their opinions, but it was Scripture mis-applyed and perverted, as the Apostle says many do to their own destruction, 2 Pet. 3. 16.  
We have many now adays of this rank, whom the Apostle describes by their conditions, and by their followers, 2 Tim. 3. from the first to the tenth verse: and among other their conditions, he says, ver. 5. That they have a form of godliness: that is, they can allege Scripture to their own ends, though they deny the power of it in their lives. Secondly, he says they are men of corrupt minds, and reprobate concerning the true faith: and he compares them to a couple of Conjurers, Jannes and Jambres, that withstood Moses, the true called servant of the Lord. Thirdly, he says further, they are housecreepers, they love to work in secret.  
And then their followers, with whom they most prevail, are silly women, that are not able to withstand them, that through their silliness do admire them, these they take captive; and so they do some men too, that are as silly, and as weak as those women, laden with sins, and divers lusts: And Oh how fast such corrupt hearers do drink in corrupt Doctrines! Indeed corrupt hearts will always swallow down corruptions and errors, faster than truths: How many years have many of God's faithful Ministers been painfully Preaching truths in public, as Christ did to some people, and yet they have not received the same? but now of late we have had a brood of Sectaries, and they have whispered up and down in corners, (men that have come in their own names,) and what abundance of followers have they gotten upon the sudden? It was a true saying of our Saviour to such kind of followers, I am come in my Father's name, and ye receive me not, if another shall come in his own name, him ye will receive. Joh. 5. 43.  
And indeed, you may always know an error, by people's readiness to receive it, like will to like, a corrupt Doctrine will quickly take a corrupt heart: and you may discover evil men and false teachers by this: they that cannot, or do not apply Scriptures to themselves, for the humiliation of their own hearts, and for the sanctification of their own tongues and lives (as many of these do not) cannot rightly apply them for others instruction, at least, they may be suspected in their allegations, for the Spirit of truth is the Spirit of sanctification; good men may be mistaken in alleging Scriptures, therefore much rather may evil.  
But I will hold you no longer in the Context, I come to the carriage and words of our Saviour, in the Text itself, wherein we have two things,  

1. Our Saviour's dislike of their motion.  
2. His confutation of it.   
His dislike in the first words, He turned and rebuked them: His confutation in the rest: And first of the first, He turned and rebuked them.  
Doubtless, the Apostles expected another kind of 
Part 1.  turn than they here met withal, they looked he should have turned and commended them for their zeal, and said, Well, I see yet some body loves me, though others care not for me, yet you do, I see it grieves you that this disgrace is offered me, you are worthy for this your tenderness towards me, to sit, the one on my right hand, and the other on my left in my kingdom: Sure I say, the Disciples did expect some such like words as these, with the confirmation of their motion; but, says the Text, He turned and rebuked them: They were zealous indeed, but they were rash withal, and therefore he turned and rebuked them; from whence we learn that, 
Rash zeal deserves no commendation, but rather to be 
observe.  rebuked.   
When men out of their private spirits, will go about to revenge God's quarrel upon sinners, they shall have no thank at his hand for their labours; here was sin against God committed, and as great a disrespect offered to Christ, as almost could be, yet we see he doth not approve of their desires to revenge it.  
Men of blood that have cruelty in their hearts, and mouths, and hands too, if they have advantage, against their own enemies that have used them ill, or against Christ's enemies, that have used him ill, are to be rebuked, we Ministers may, nay, we must rebuke such spirits, and such motions.  
And a great many such spirits have we now adays, whom, if we should rebuke, as Christ here did his Disciples, they would cry out upon us for no friends of Christ, or of his cause; no, but friends of Publicans and sinners rather, as the Pharisees said that Christ was when he rebuked them; The Pharisees indeed would have had Christ rebuked none, but those that themselves called and counted Publicans and sinners, and never to have meddled with them, though they were never so hypocritical and vile, for if he did at any time, they would be sure to defame him, and exclaim upon him: and miscall him: so now we have many that would have us Ministers, Preach only against the sins of Drunkards, and profane persons, and superstitious Papists, but by no means they would not have us touch the sins of Professors, be they never so unblamable, for they cannot, they will not bear it at our hands; our good names at least, shall surely smart for it, if we do; the least glance in a Sermon against their hypocrisy, or headlong zeal, is a sufficient ground with many of them, to make them whisper us about the Country, to be men of most bitter spirits, against all goodness, and against God's people: Indeed few men do we meet withal, that will take rebuke as the Disciples here did, specially when they are rebuked for their rash zeal, in the cause of God or Christ, for which they expect commendation rather, and perhaps it is that only which many of them aim at, but it shows that such are Professors rather of the Pharisees stamp, then of the Disciples: However our Saviour's example and action doth here 〈◊〉 us, that rash 〈◊〉 deserves no commendation, but rebuke rather.  
Observe again that Christ doth not bid his Disciples consider, whether the good that might come by burning the Town would outweigh the loss thereof, as the Powder Traitors, when the case was propounded among them, whether the Popish Lords, and Knights, in the Parliament house, should be blown up among the rest, they consulted whether the good that might come to the Catholic cause by that deadly blow, would not outweigh the loss of them, and finding in their hellish thoughts, that it would, they concluded to blow up them too.  
No, our Saviour Christ did not go that way to work here, with his Disciples; for we grant that flesh and blood might have found reasons enough to burn the Town, had they been consulted with: for,  
First, Hereby there would such a fear have been struck into all the Towns about, that Christ should have been the more respected ever after, he should never have been denied a lodging more.  
Secondly, Hereby Christ should have salved his reputation among his own Countrymen, who thought very hardly of him for being so courteous to the Samaritans, they suspected him to love them too well, insomuch that they called him Samaritan.  
Thirdly, It might have been much to Christ's reputation, to have had Disciples that could do as great things as Elias, and fetch fire from heaven with a word, as well as he.  
But none of these reasons could sway with our Saviour, the act being evil of itself, he would by no means allow of it, and thereby he teacheth us, that we must not do any evil that good may come thereon.  
We must not mischief a S●mari●a●● nor do h●●t to 
Observ.  any sinner, to do any good to ourselves, to further our own cause or opinions, no, nor to get respect to Christ himself, or glory to God: It was Jobs saying to his 
job. 13. v. 7. 9  friends, when they unjustly charged him with wickedness, because God had so afflicted him, that they might (as they thought) justify the Lord in those his dealings, says he to them, Will you speak wickedly for God's defence? will you speak deceitfully for his cause? will you make a lie for him, as one man useth to tell a lie for another? surely he will reprove you; God needeth not man's lies to his glory, he can carry out his own work, and gain respect to himself and cause without our indirect assistance.  
But who do you think will believe this report? how long may we Preach before this Doctrine will be credited? yet you see our Saviour's carriage in this business of the Text, doth warrant it for good, he would not have any man hurt by any of his servants for his sake; and so at another time, when Peter drew his sword in his defence, and struck of Malchus ear, He bad Peter put up his sword again, and he healed Malchus ear again, for says he, the end of my coming was not to hurt men, but to do them good, to save and not to destroy, Christ would have no man hurt for his sake.  
No, no, But we, many of us, will rather approve of the Jesuits and Popish way, as being more agreeing to our reasons, and to flesh and blood than this is, and if by destroying and ruinating such and such, we may but further the cause, (though not the Popish or Catholic cause, as they term it, but perhaps the Puritan cause, Christ's cause, as we call it) why then we conclude it lawful to do any thing, lie, slander, defa●e, vex and ●njustly grieve the spirits of our opposites, do them what mischief we can possibly devise, and be doing God and Christ good service all the while: But alas, alas, if Christ were in the right, we in this are much mistaken: I know (friends) it is not safe for a Minister, if he loves his credit, his safety, or his peace, to say thus much in the hearing of some, because it is contrary to their opinions: but I hope, though I die for it, I shall ever say, Vivat Christus & pereat Barrabbas, let Christ and his truth flourish and be known, and let Barrabbas and every false heart and way perish, and be overthrown.  
But yet again observe; this motion of the Disciples was a revengeful motion, they would have paid the Samaritans their owne again, and that with an overplusse, they would have required churlishness with cruelty, and therefore our Saviour doth utterly distaste their motion, and thereby doth further teach us, that, They that will return like for like (inpoint of wrong) or rather worse than is offered them, ar● not in that their way 
Observ.  allowed of God.  
Such may haply like of themselves and their own ways, but Christ likes them not you see: though in their relations they are never so near unto him: Love 
Mat. 5. 44.  your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you, there Christ gives the Precept, and here you see he gives you his own practice: And so, recompense no man evil for evil, and see that 
Rom. 12. 17. 1 Thes. 5. 15.  no man render evil for evil to any man, they are Evangelicall Lessons, and must be learned by the professors of the Gospel; nor were these precepts in the old law given to private men, eye for eye, tooth for tooth, (if they were, they are out of date now, Matth. 5. 38, 39 etc.) but to Magistrates, unto whom, as being in God's stead, we may upon sufficient occasion, declare our wrongs; and what punishment is thereupon by them inflicted on our Enemies, is done mediately by the hand of God, to whom alone vengeance belongeth: And yet neither must we make use of the Magistrates help purposely to revenge ourselves upon an adversary, for that were to make the Law, the Magistrate, and God himself too, the instruments of our vile, and malicious spirits; no, but only to have Justice in a case of wrong; as we must not rejoice De malo inimici, in the hurt of an eneny when we see it done, so we must not aim thereat beforehand, but only at the manifestation of Truth and Justice in our complain: But let me say this, I am confident, that at the great day, that man shall have most honour, and most comfort, that hath put up his complaints immediately to God, and referred most wrongs to him.  
This therefore in a word discovers unto us, that those 
Use.  spirits are not right and Christian, that resolve upon it concerning others, to give them as good as they bring, and to deal with them, as themselves by them have been dealt withal, and will be sure to endeavour it, to the uttermost, so long as, or whensoever, as power is in their hand: they will persecute those that when time was, did persecute them; and be as merciless now, as those were cruel when they were in place: surely it becomes not Gods Children, to walk in condemned paths, to tread in those steps which themselves formerly did truly censure as Antichristian; if cruelty and revenge be a sin in any, than most of all in Christ's Disciples, in God's children, whom it beseems to approve themselves by their carriage toward their enemies, to be of a better spirit than other men: But I conclude this with Solomon's advice, Prov. 24. 29. Say not thou, I will do to him as he hath done to me, I will render to the man according to his works; and remember too, whoever thou be'st, that there be with thee, even with thee, sins against the Lord thy God.  
I proceed in the Text, to our Saviour's confutation of 
Part 2.  their motion: and of their abuse of Elias example, which they brought to warrant it: and this he doth by a double Argument.  
First, from the calling of the Apostlcs themselves, you know not what spirit ye are of; as if he had said, desire of revenge is not suitable to men of your spirits, or of your calling, you are Ministers of the Gospel, and you are my Disciples, and you must do only that which suits with my spirit, which becomes the Gospel.  
Secondly, from the end of his own coming, who was their Master, which was to save men's lives, and not to destnoy them, as if he had said, What do you tell me of burning Towns, or of Elias example, in calling down fire from heaven to do hurt? is there no difference between me and Elias? between the end of my coming and his? if he came to destroy men, and to pray against Israel, yet I came to save men, and to pray for Israel, therefore a very unfit motion this is, which you propound unto me, and very impertinently do you propound the example of him: But I know you do it ignorantly, Nescitis, you know not what spirit ye are of, or of what spirit you ought to be, ignorance is the cause of your Error, and your motion is naught, because it springs from ignorance; ignorance of yourselves and of me too, of your own spirits, and of the end of my coming: Hence we gather these observations:  
1. Motions that proceed from ignorance are evil motions.  
2. Good men may be ignorant ant of their own spirits.  
3. Ignorance of a man's own spirit, or of the distemper therein, is a cause of that evil that comes from him.  
4. All motions that are unsuitable to the end of Christ's coming, are sinful motions.  
And to these we shall add one lesson more, that falls naturally from the former Argument of the two, as it hath been opened, or rather from our Saviour's scope in the whole Text, and that shall be this:  
5. Those that live under the Gospel, must mind, and speak, and do only that which suits with the spirit of the Gospel.  
These are the observations, or lessons, that we shall further discourse of, briefly from the Text, and of them in their order.  
1. Motions that proceed from ignorance are evil motions.  
No good can come of ignorance; without knowledge 
Observ. 1  the mind is not good, says Solomon, and from amind 
Prov. 19 2.  not good, no good can spring. In Matth. 20. 23. there was a request or prayer made to Christ, by the Mother of these two Apostles, James and John, but it proceeded o●t of ignorance, and therefore our Saviour condemns it as no good request, You ask (says he) you know not what: And so that worship that proceeds from ignorance, is no good worship; You worship you know not what, says our Saviour to the woman of Samaria, Joh. 4. 22. and so he disallows their worship as a sinful worship. And so Rom. 10. 2. the Apostle speaks of a zeal without knowledge, and disallowes of it as not good, ignorance is no mother of devotion, or of goodnoffe (as the Papists teach, but rather of all error,) of bloodshed, persecution, blasphemy, oppression, and of all filthy lusts, of all ill motions, as I could make good by 
Mat. 22. 29. Act. 3. 15. 17. 1 Tim. 1. 13. 1 Thes. 4. 15.  divers particular Scriptures.  
O that this truth were believed, and remembered in these days, for then perhaps people would not follow 
Use.  ignorant and unlearned teachers so fast as they do, of whom the Apostle speaks, that they neither understand what they say, nor whereof they affirm: none more bold than the blind, and none more ready to follow the 
1 Tim. 1. 7.  blind, than those that are like them, but if the blind lead the blind, both will fall into the ditch, says our Saviour, Matth. 15. 14.  
But be it known from hence, that the zeal of ignorance is not good, nor the prayer of ignorance, nor the preaching of ignorance, nor the worship or devotion of ignorance, nor any motion that proceeds from ignorance, alisnaught that comes from this root; ignorance is darkness, and darkness hath relation to Hell: these Apostles here (I warrant you) after they knew this, they were but little taken with this their own motion, nor did they delight to start any more of the like kind: I wish that all men were like the Apostles herein, to take notice of their own ignorance, and to curb and keep in the fruits thereof.  
But we proceed; what ignorance was it that our Saviour blames here in these his Disciples? why, it was first the ignorance of their own spirits, You know not what spirit you are of: and hence arises our second observation. 
Good men may be ignorant of their own spirits.  
Observ. 2.   
That is, of that frame and disposition of heart, that temper ●f spirit which themselves are of, or aught to be of, at such or such times and seasons, or upon such occasions; The Apostles here were good men, yet they did not understand themselves you see, nor what the nature of that spirit was, which God at those times did give unto his servants.  
God is the Father of Spirits, and the giver of all good 
Heb. 12. 9  Spirits, and you must know that God gives to his servants spirits suitable to the times and seasons: the same spirit may be good at one time, and not at another, Elias spirit was good in his time, but the times being changed, his spirit, or the temper of his spirit, may not be so good now, Jesus Christ the Son of God being come, by his coming he made a change of the times, and so by consequence of the spirits too, as we shall show anon: And indeed the Disciples inconsideration, of the alteration of the times, was the occasion that they were ignorant (in this fort) of their own spirits.  
And so still ignorance of the times and seasons, and places where men live, is often the cause that good men are ignorant of their own Spirits, or of what spirit they ought to show, a spirit that may be good at one time, or in one place, may not be so, at, or in another; for example.  
Luther's spirit was good in Luther's time, God did fit him with a spirit according to the time and place wherein he lived, and to the work he had to do: but whether Luther's spirit be so good now, and in these Realms; or whether all they that boast themselves to be of Luther's spirit, are so indeed, and have it from God, as he had, many wise men, both do, and well may, make a question.  
But if we should grant that Luther's spirit were as good in these times, as it was in his own; yet whether Carolostadius his spirit, that was never good in Luther's time, be good now or no; is, and may be a further question.  
This Carolostadius was an ignorant Doctor in Luther's time, that loved popularity, and to be counted some body as well as Luther, in the great work of Reformation: (He was indeed a pretty tolerable man, according to the condition of those times, only he had two defects, and they were want of wit, and want of sufficient learning,) and therefore he fell to Preach and stir up the people, of their own heads and accords, to pull down Images and pictures in Churches, and glass windows, in a most disorderly way, and not to stay till they might be removed with quietness by Authority, whereupon Luther writ against him, and called him ignorant dunce for his labour.  
And by that very trick of the devil, in stirring up Carolostadius to do so, Images stand to this day in the, Lutheran Churches, for Luther writing and preaching against Carolostadius his folly and disorder, some have interpreted him thereby to write in the defence of Images, and his followers do still maintain them as approved by him, which surely is but a mistake, for had Luther lived longer, no doubt but he would have used means to have had them abolished too, as well as other Popery, but in an orderly way, by the hand of the Magistrate, and not by popular fury and folly: but now I sa●, whether the spirit that was never good, be good in these days, I think there is good cause to question it.  
Nay (my friends) if any man should act with Carolostadius his spirit, and boast that he were of Luther's spirit, you would say here were ignorance indeed, and injury too, thus grossly to abuse Luther, in attributing unto him such a spirit, which (as all men of reading know) he did both write and speak against, and sure, if Luther himself were now alive, he would say, that the loom, or the shop board would better become such teachers than the Pulpit: Luther's spirit, I am sure, was a peaceable spirit in the Common wealth, his endeavours were, that reformation might be wrought orderly, by them that were appointed thereunto, and not by the mad harebrained, drunken multitude.  
Well therefore we may conclude, that it is a matter of great consequence, to know the times and seasons wherein we live, and to know what temper of spirit doth best suit the same; it was the Apostles error in the Text, they were ignorant of the time and season, at least, inconsiderate of the same; and hence it came to pass, that they were ignorant of their own spirits and the effect of this their ignorance was, that evil or sinfulness in the motion that proceeded from them, and that is our third observation. 
Ignorance of a man's own spirit or distemper therein, is a 
Observ. 3.  cause of that evil that comes from him.   
The Disciples ignorance of their own spirits, or their distemper in regard of their present passion, at the sight of the Samaritans churlishness, was the cause that they did not see the sinfulness of this their motion; when the eye is yellow, it thinks all things to be of the same colour; so when the mind is evil, it app●ehends evil to be good; Indeed the wisest man that is, may easily be deceived in an action or motion, if he knows not the spirit or tempe● from whence it proceeds.  
There be divers sorts of spirits in the world, or divers tempers of spirit, (if you will) and we are bidden to try them, whether they be of God or no; and why? even to the end that we may know whether that which comes from them be good or no; for one and the same act, proceeding from divers spirits, or divers tempers of spirit may be good or bad, this act of Elias from him was good, because he had a spirit inflamed only with divine zeal of God's glory, at that time much darkened in Israel, but if the Disciples had done the same, it had not been good in them, for their spirits were some what too carnal, and did look too much toward private revenge: so prayer is a good act from a sincere spirit, but from a proud and Pharisaical spirit, it is not so, for our Saviour in the Gospel condemns such prayers, for the spirits sake they proceeded from; so Alms is a good act, from a tenderhearted selfe-denying spirit, but from a self-seeking spirit, it is not so; fasting from an humble-broken spirit, is a good duty, but not so from an high self-conceited spirit, as appears also from our Saviour's 
Mat. 6. v. 2. 5. 16.  rebuke of those duties from such spirits: zeal from a knowing spirit is good and commendable, but not from an ignorant spirit, as the Text shows: and the like may we say of all actions and motions, they are good or bad, according to the temper of the spirit from which they proceed.  
O that this were well weighed, and considered of in 
Use.  these times, for than I doubt not, but many of our now a day motions, much of our fond zeal, and many of our furious expressions, against those we know not, and against the things we are not acquainted with, and many of the mad carriages of private men, in ordering, as they call it, or rather in disordering of things in Church and Commonwealth, would be found not to be very good or commendable, as not coming from such spirits, as becomes the followers of Christ to be guided by, and to work withal.  
Well, let us all be admonished to set a watch before our hearts, and to examine all those actions, and motions that proceed from us, whence they come, and whither they go, from what spirit they proceed, and to what end and purpose they tend, even as a careful watchman that is set to watch at a door, will examine all passengers, whence, and whither, and what about they come and go; for by this we shall come to have some knowledge of our spirits, and when we once know our spirits to be right, and good, we shall have a great deal more comfort in our actions and motions then else we can have: And truly we have great reason to endeavour after the knowledge of our own spirits, for we shall never know ourselves, nor God, nor Christ, as we ought to do, to aim at God's glory in all we do, till we know our own spirits. And so much the rather too, should we study this point, because we see two great Apostles here ready to precipitate themselves into a bloody act, from their ignorance of this point, and if such as they did, then very easily may we, if they were ignorant of their own spirits, then may we be ignorant of ours, notwithstanding that great good conceit we have of ourselves; but how we shall know our spirits to be right indeed, I shall intimate to you anon, when I come to the Use of the next point, which is this. 
All motions that are unsuitable to the end of Christ's coming 
Observ. 4.  are sinful motions.   
You may observe that our Saviour doth dislike the Disciples motion here, because it did not suit with the end of his own coming, it did not look that way, it was a destructive motion, and his coming was to a saving end, and had saving effects, therefore I may conclude, what ever motion suits not herewith is not good, but unblamable.  
And I may warrant my conclusion, by those faulty motions which have been exemplified in already, as that which was about a place of temporal preferment, 
Matth. 20. 21.  a matter that suited not with the end of his coming, and therefore our Saviour rejects it as naught: so, when Peter 
Matth. 26. 52.  began to move and stir with his sword, our Saviour bade him put it up into its place, for he came not to move that way, not to fight against, but to fight for his enemies, not to kill them, but to save them: And so now adays, we see the world is full of motions, and almost of commotions, many active stirring spirits this age hath brought forth, if their motions and stir do tend to the destruction and hurt of others, and not to the good of men, if they look not the way Christ looked, if they suit not with his end, they are naught and sinful.  
But in very deed, as in our Saviour's time men were much mistaken in the end of Christ's coming, they thought he came to destroy his enemies, and to restore again the kingdom to Israel, and to advance his servants to temporal honours, and therefore (as you heard) he had motions made to him tending to that purpose: so in these our day's men are much mistaken in the same, at least they do not remember it as they ought to do, whereas it is a matter of the greatest consequence to be known and thought upon, as appears by those many inculcations thereof in Scripture: I shall therefore for the better remembrance thereof, and comfort therein, a little enlarge myself in the discovery of it from the Word of God.  
The end of Christ's coming (says the text) was not to destroy men's lives, but to save them; and says the spirit in another place, God sent his Son not to condemn 
john 3. 17.  the world, but that the world by him might be saved; and again, The Son of man came to seek and 
Luke 19 v. 10. 11.  save that which was lost; and the Apostle, It is a saying most faithful and true, and worthy of all acceptance, th●t Jesus Christ came into the world to save sinners, 1 Tim. 1. 15. that was the end of his coming, that he aimed at: And indeed there was nothing of Christ, or that Christ did, but did teach the same.  
His name Jesus, that signifies a Saviour: his relative names of Shepherd, Husband, and the like, do speak him a Helper, and a Defender: the similitudes used to express him by, are of harmless and helpful creatures: He is called a Lamb, not a Wolf that devours, a Hen, not a bird of prey, a Vine, not a Bramble, out of which came fire to consume the trees of the Forest, Judg. 9 15.  
The manner of his coming did also teach the end of it; he came not in thunder and lightning (as the Law did) causing fear and trembling, but as rain on a fleece of wool, or on the mown grass, Psal. 72. 6. that is, gently and with out noise: and Matth. 12. 19 it is said, He neither strove, nor cried, nor was his voice heard in the streets: at his Baptism the holy Ghost sat on him like a Dove, to show that he should be a Dovelike Mediator, and of Dovelike conditions. In the execution of all his offices, he only aimed to further the comfort and salvation of men: By his prophetical office, he taught us in the way, and doth so still by his word and spirit, he dictated a form of prayer for us, he put words into our mouths, and his spirit into our hearts, and still himself intercedes for us, and with us: by his Priestly office he died for us, to heal our souls with a plaster of his blood, and to save us from that death which ourselves had procured: and by his Kingly office, he defends and fights for his people, as a meek King he admits mourners to his presence, he hath both beams of Majesty, and bowels of mercy, he is the Prince of peace: yea, all his actions from first to last doth prove that he came only to do good: How sweet, and helpful, and affable he was in all his carriages; How willing to acquaint himself with these churlish Samaritans, to the end that he might have occasion to do them good? He vouchafed to discourse with a mean woman of that Country, to the admiration of his Disciples (John 4. 7.) and sent his servants to buy meat of them, as it is shown in that Chapter; and here he would have taken up his lodging amongst them; and after this discourtesy was offered to him, he cured a Samaritan of his leprosy, Luke 17. 16. and was so courteous to that Nation, that the Jews called him Samaritan for his labour: And how lovingly did he cure Malchus ear, that came to apprehend him? and how fervently did he pray for them that put him to death? he came with blessings in his mouth at his first public appearance and manifestation, Matt. 5. 1, 2, etc. and he departed the world with prayers in his mouth, Mat. 27. Father forgive them: In a word, Christ never did hurt or mischief to any man, he never revenged himself on any, though he had more power than any, and was more wronged and abused then any, but he was always, and to all, meek, gentle, courteous, helpful: a man might even drown himself in Divine pleasures by thinking and speaking of Christ's conditions, and of the comfortable end of his coming.  
But I come to the Use: which shall be to advise all men to acquaint themselves well with the end of Christ's 
Use.  coming: it is worthy of all acceptance, says the Apostle (i. e.) of all men's knowledge, to be acquainted with this, that Jesus Christ came into the world to save sinners, to do good to unworthy and undeserving persons: it is a matter of the greatest consequence that is, to know it, for thereby we shall come to know Christ's spirit, we shall come to know our own spirits, and we shall come to know other men's spirits.  
1. We shall know Christ's spirit, which else we shall not do, as appears in the Disciples here, for had they known and remembered the end of Christ's coming, they would also have considered, that he had had a spirit only driving thereunto, and so would never have made such an unsuitable motion as here they did, they might easily have concluded that Christ would never so far have allowed of Elias spirit, as to do, or to countenance to be done that which did contradict the end of his own coming, they would never have begged of the Prince of meekness a licence to be cruel, for had he given way to this he should have seemed to come rather to destroy then to save.  
Now this our knowledge of Christ's spirit, of the nature and temper of it, may be useful to us for consolation, and for instruction.  
1. For consolation, we being all men and women of a sinful dye: when we be apprehensive of our danger by sin, and how unkindly we have carried ourselves towards good Christ, how we have many a time denied him a lodging in our hearts (as the Samaritans here did in their Village) when by his motions he hath sent unto us: I say, when with grief and sorrow we think of these miscarriages; we cannot but be comforted to remember withal, that Christ's spirit is clean contrary to the spirits of angry and revengeful men, as hath appeared by the end of his coming, and this passage with his Disciples: It was a great comfort to the Syrian King and his Nobles, when they were in the King of Israel's danger, to remember that the Kings of Israel were merciful Kings; so may it be to us being in Christ's danger, to consider that he is a Prince of a merciful spirit: only let us be careful not to abuse his goodness in after times, and doubt not but we shall taste of the sweetness of his spirit not withstanding what is past.  
2. For instruction and information; that we do not henceforth molest and grieve the spirit of Christ with such unsuitable motions as the Disciples here did, and as we sometimes use to do; you know it is the condition of many a man, if he be but crossed in his way, and vexed by an enemy, especially unjustly, presently he is ready to desire that ruin and destruction might fall upon him, and perhaps by prayer or imprecations is bold to request Christ's aid in the business; nay such is the weakness of some, that if any man or creature, dog, or horse, or hawk, offends them, they will curse the same, and call upon the name of God and Christ, to send some judgement from Heaven upon it, to join with them in doing a mischief: well, I say we should never do thus, never should we make any revengeful motions to Christ, to grieve his sweet spirit, did we well know Christ's spirit and the end of his coming: therefore I say, note well the nature and temper of Christ's spirit.  
2. By being well acquainted with the end of Christ's coming, and with the nature of his spirit, we shall come to know our own spirits, and whether the motions that come from them be good or no: the Disciples here were ignorant of the evil of that motion that came from themselves, because they considered not the end of Christ's coming. It is a matter of great concernment for a man to know himself: Nosce te●psum, is a necessary lesson, and a man's spirit is the best part of himself, as is the spirit, such is the man, and we know the spirit to be right and strait, if it concord's with the rule, Christ's spirit must be the rule to ours, and to what end Christ's spirit tended, to the same must ours, the aims and endeavours of our spirits must be to save, and to help men: no man doth sufficiently know Christ's spirit, and the end of his coming, but he that hath a spirit tending the same way, for this knowledge is influential into the soul or subject, and makes it suitable to the object or thing known, so that when such a one is moved or tempted unto any thing, he bethinks himself, Is it suitable to the end of Christ's coming? doth it tend to the welfare of others: would Jesus Christ's spirit allow of it? would he if he were here, and in my case, do it? and even as he thinks Christ would do in such a case, so doth he do and no otherwise: (but more of this in the next point.)  
3. We shall know the spirits of others, (by being acquainted with the end of Christ's coming, and the nature of his spirit) which naturally we desire to do, more than to know our own: nor indeed is it unlawful to desire, and endeavour to discern them: we are bidden to try the spirits whether they be of God o● no, 1 John 4. 1. and no safer or quicker way to this then by knowing the end of Christ's coming, and then by considering whether men's spirits tend the same way, if they do, we may conclude of them to be good, and of God, if otherwise, not: Christ's spirit is diffused into all his true members, and they all reckon themselves to be sent into the world for the same end, as Christ was; as Christ came not to hurt or mischief any, but to do good to all, so they: and they have received virtue and power to that very end and purpose from Christ, as the Apostle ingenuously confesseth, 2 Cor. 13. 10. The Lord (says he) hath given us power to edification, and not to destruction; and therefore in another place, I became all things to all men, that I might win some: in a word, the spirit of the Gospel is in all the children of the Gospel, and they account it their duty to do nothing but what is suitable to the spirit of the Gospel, which also is a matter that concerns all that live under the Gospel: and that is our last point. 
5. It is the duty of them that live in the times of the Gospel, to mind, speak, and do only that which suits with 
Observ. 5.  the spirit of the Gospel.   
This also is manifest from the text, by our Saviour's dislike, and confutation of his Disciples motion, because it did not savour of a Gospel-like spirit: what do you tell me, says he, of Elias his spirit, now the Son of man is come?  
Now to inform you somewhat of the nature of the times of the Gospel, and of the spirit thereof: I must tell you that there is a great difference between the former times and these, not in respect of time itself, for that is always the same, but in respect of a new spirit which Christ by his coming brought with him: we have a phrase of speech, the Genius of the times, or the spirit of the times: some times are turbulent, and then we say, a turbulent spirit is in the times; some times are more placable, and then we say, a more peaceable spirit ruleth; in some times the vulgar sort of men generally are more bold and impudent with their betters and superiors, then is decent and comely, and then some will say, the Genius of the times is a saucy fellow; sometime the world travels with perverseness, sometime with envy and hatred, sometime with one domineering sin, and sometime with another, and men in their language will attribute it to the spirit of the times: But indeed such as the spirits and conditions of men are, such are the times, for men denominate times to be good or bad; plenty of good men, make good times, and abundance of wicked men, do make the times abundantly wicked: But concerning the difference between the former times and these.  
The times before Christ, were times of ignorance and darkness, men were bad and did not know it, but when Christ came, he brought with him a spirit of light and knowledge, to discover sin, and to convince the world thereof, and so the times were changed to be times of light and knowledge, and Christ himself in this respect was called A light to lighten the Gentiles, and those that 
Luk. 2. 32. & ●. 79.  sat in darkness. Again, before Christ came, the times were times of terror of the Law, which was called fiery, 
Deut. 33. 2. 2 Cor. 3. 7. ●.  & the ministration of death, & caused trembling, & Elias lived in those times, and had a spirit suitable unto them, a fiery, and a destructive spirit, which haply then was not amiss: but by the coming of Christ, the times were altered into times of comfort of the Gospel, which is the ministration of life and peace: it was prophesied long before his birth, that in his time abundance of peace should flourish, and at his birth the Angels sang peace 
Luk. 2. ●4.  with heaven and God, that before with earthly men had wars and difference.  
And further yet, the times before Christ, were times of Justice and revenge, Adam sinned, and he was presently cast out of Paradise; Sodom and Gomorrah sinned, 
Gen. 3. 24. & 19 24. Num. 16. 〈◊〉.  and they were suddenly consumed with fire; Corah and his companions sinned, and vengeance speedily laid hold upon them; and so forth in o●hers, for God's name by which he was known in those days, was Deus ultionum, 
Psal. 94. 1.  the God of Revenge, and as such a one he was pleased often to approve himself, but by Christ's coming, the times were turned, to be times of mercy and favour, times of grace, of patience and forbearance, acceptable times, days of Salvation: for the Samaritans 
2 Cor. 6. 2.  sinned here, yet they were spared, Paul (then Saul) went breathing out threatenings against God's Saints, yet mercy 
Acts. 9  reached him, before Judgement overtook him; Marry Magdalen, and the thief on the cross, were great sinners, yet vengeance did not overwhelm them: yea many of them that crucified Christ, were not taken away in that their sin, as they deserved, but were afterward taken into savour, and tasted mercy, being converted by Peter's Sermon, Act. 2. for by Christ's coming, God was pleased to leave his old name, and be called by another not usual before, namely, Pater misericordiarum, the father of mercies: then Deus ultionum, a revenging God: but now Deus consolationum, the God of Consolation, 2 Cor. 1. 3. And thus you see, Christ's coming made a great difference in the times: and so ought it to do in men, in their thoughts, words, and carriages: in all which they must conformeto the times: Are the times of the Gospel, times of light? then men in them must walk as children of the light, (Ye were once darkness, but 
Ephes. 5. 8.  now are light in the Lord, walk therefore as children of the light:) Are they times of peace? then men must be men of peace, Rom. 12. 18. If it be possible have peace 
Rom. 12. 18.  w●th all men: Are they times of mercy, patience, and forbearance? then men that live in them, must be merciful and patient, not rendering evil for evil unto any man, 1 Thess. 5. 15. Doth God in these times discover himself to be a friend and a Father even to such as were his enemies? 
1. Thes. 5. 15.  then men must show themselves to be his children right bred, by manifesting his spirit: Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you, that you may be the children of your Father which is in Heaven, that is, that you may approve yourselves to be his children, Mat. 5. 44, 45.  
Men that live under the Gospel, must believe that many of those things that were tolerable before, are insufferable now: the revenger of blood was permitted to pursue and kill the manslayer, if he found him out of the City 
Num. 35. 19 Psal. 94. 1.  of refuge; but now the date of that permission is expired; So the Prophets of old (as may seem) might pray for revenge, O God to whom vengeance belongeth, show thyself: And, O Lord God, that tryest the 
Ie●. 11. 2.  reins, let me see thy vengeance upon them; and might curse them that abused them, as Elisha did the children 
2 Kings. 2. 24.  that mocked him; and might call for fi●e from heaven to fall on them that intended their hurt, as Elias did, 
2 King. 1.  but now they must do the clean contrary, the times are altered, and the spirits of God's Ministers must be suitable to the times: We must pray for our Enemies, as Stephen did; we must beseech them to be reconciled, (2 
Acts. 7. 60.  Cor. 5. 20.) and we must instruct them with meekness, so long as they are contrary-minded unto us, (2 Tim. 2. 25.) Paul that lived under the Gospel, did not do as Elias did, that lived under the Law, pray against Israel: but his hearts desire to God for Israel, was, that they 
Rom. 11. 2.  might be saved, Rom. 10. 1. Yea, though they sought to take away his life, yet he could have wished to have been accursed himself for their sakes, to have done them good, Rom. 9 3. David was a right good man in his time, and had this title from the Lord himself, that he was a man after Gods own heart, but he lived in those days when God was called Deus ultionum, and therefore David is no fit pattern for us now to imitate, in some of his ways, we must never deal so cruelly with our enemies, if we have them under our power, as he did with the Ammonites, 2 Sam. 13-31. He put them 
2 Sam. 13. 3●.  under Saws, and Harrows of Iron, and made them pass through the Brickekill; No, the Spirit of the Gospel is a Noble Spirit, and scorns to set a foot upon the neck of a fallen foe: it takes advantage of his downfall, to discover itself to have proceeded from Christ, and endeavours at such a time to cause an enemy to distaste and dis-relish his own spirit, by giving him to taste of its sweetness, it labours to gain an adversary by unexpected compassion, even as God and Christ did, to gain us, when we were in our blood, cast out, to the loathing 
Ez●k. 16. 5.  of our persons: we must be people of Christ's spirit, and not of David's.  
It is worth our noting (by the way, nor is it from the purpose) the difference between David's manner of dying, and Christ's: David died, as we may say, with revenge in his mouth, not only against Shimei, that had abused him; but also against Joab, that had faithfully 
1. Kings. 2. v. 5. 6. 7. etc.  served him, Let not his hoary head (says he) go down to the grave in peace: but Christ died with mercy, and pardon in his mo●th, and prayer for his enemies, Father forgive them (says he.) His Father was now the Father of mercies, and he well approved himself 
Luk. 23. 34.  his Son; and after the same sort must we approve ourselves his servants.  
Concerning David, I do confess his manne● of dying might well have scandalised us, in that he commands to take away men's lives, when as it had been fitter for him to have been begging pardon for his own sins: but it is to be thought he had consulted with God about the business, and God was then Deus ulti●num, as I said before: and David was a good Magistrate, and so just like God, as well as a good man: but I am sure Christ's manner of dying can scandalise or offend none in this kind, his death spoke better things than the death of David, as it is said, his blood spoke better things, than the blood of Abel: Abel died in old time, and his blood 
●eb. 12. 25.  cried Justice; Christ died in these later days, and his blood cried mercy.  
Now by all this you may conclude what kind of spirit, the spirit of the Gospel is, which he expected here his Disciples should rather have discovered in themselves, and which all that live under the Gospel are bound to manifest in all their ways: it is a spirit of peace and love, a spirit of meekness and sweetness, of patience and forbearance, it is such a spirit as Christ himself had, which was in no sort furious or revengeful, mischievous, or harmful, yea such a spirit, as now a days discovers itself in God our Father: It is a spirit that will not suffer itself to be outgone by any in ways of love, or goodness, it is a noble and a free spirit, no way niggardly or unthankful, no way churlish or unkind, it delights in well-doing, it speaks only glad tidings, it cannot abide to sad or grieve the hearts of any, it joys not in wounding men's wounds, or in raking in their furrows, it rather weepeth to behold them, it is a healing spirit, it binds up the brokenhearted, and truly compa●●ionates all men's miseries and afflictions, it never broke the bruised reed, nor quenched the smoking flax, it never did discourage any in the ways of goodness, by word or action of unkindness.  
It is an affable and a courteous spirit, no way scornful or supercilious, Stand further off, I am holier than thou, is not its language; it was the spirit of the Pharisees, that took offence at Christ's eating and drinking with Publicans and sinners: It is a faithful spirit, that will not allow of any man, in a sinful way, for any relation sake, or similitude of opinion, and yet a wise and sweet carriaged spirit, that endeavours to draw all opposites to God, and to itself by fair means: it affects to deal with the chains of Love, i● cannot abide to use the ca●●-ropes of fear; it likes not of Satan's way, to hold men in a slavish awe, to scare them by threatenings; it is not a driving spirit, but a leading spirit, Let thy loving Spirit lead me in the way everlasting, says the holy man; it knoweth how to beseech and persuade, it cannot tell how to terrify or compel.  
It is a spirit of a good language, it is no railing or slandering spirit, no lying nor defaming spirit, it hateth to invent blame, and to cast iniquity upon men, that are not of the same opinion, that so others might dislike them: it loves not to make the worst of things, but the best rather, it is a charitable spirit, and Charity thinks no evil, rejoiceth not in iniquity, enlargeth not evil reports, but suppresseth them rather, it is kindhearted, and kind-spoken, it believes, hopes, and speaks the best of others, and is suspicious only of itself.  
It is a meek and a mild spirit, rather quietly passive, then vexatiously active in dealing with opponents; it is an humble and a selfe-denying spirit, rather suffering ten thousand wrongs, then willingly offering one; it is a merciful and a pardoning spirit, no ways inclining to blood or cruelty, or to take revenge; it is a prous and plain dealing spirit, it works not by policy, craft, or guile; in a word, it is a dutiful and an obedient spirit; it was never yet weary of the yoke of loyalty, it quakes with abhorment to see dirt cast upon God's image; it loathes the conditions, both of Shimei, Sheba, and Achitophel. King James relates in the Preface to his Remonstrace against the Cardinal of Perron, that France was once reduced to such miserable terms, that it was counted and become a crime, for a Frenchman to stand for his King, or perhaps to speak for him; it was a sign that the Spirit of the Gospel swayed not there then, but the spirit of Popery, for it is Antichrists spirit, and not Christ's, that ruleth in the children of disobedience; the true Spirit of Christ, and of the Gospel, hath never yet been wont to tread in the deadly paths of rebellion, it never yet knew how to forsake, inf●nge, or break, in the least degree, the sacred bond of Allegiance: this is that sweet and blessed spirit of the Gospel. And indeed Christ by the Gospel doth offer this very spirit to all that live under the Gospel, if they be aware of it, yea, and he doth really dispense it to those that be his true servants: Even this peaceable, meek, and merciful spirit; this loving, sweet, and affable spirit; this noble, harmless, and helpful spirit; this humble, selfe-denying, and pitiful spirit; this faithful, patient, and well-spoken spirit; this loyal, obedient, and dutiful spirit; this spirit, which was, and is, his own Spirit; for he had it above measure, and every one of his members have it, according to their measure; it was the same oil that was poured upon Aaron's head, which ran down to the skirts of his clothing.  
And the truth is, if Christ should not bestow this spirit upon his People, they would not be capable of that salvation, which he came to procure for them; This very spirit, and none else, doth fit them for that happiness: for you must remember that we had lost both salvation, and a fitness to re-enjoy it: Christ by his life and death hath recovered our salvation; by his Gospel and the spirit thereof, he works this fitness; and by no other means can it be effected: the Law which was before Christ came, was never able to do it, the spirit of that was a provoking spirit, it presented wrath to the soul, and so made the sin therein more outrageous, more exceeding sinful, as the Apostle speaks, Rom. 7. 13. not by ingenerating rage therein, but by awaking the fury thereof; the Law is as oil to the flame in respect of sin, it makes it more violent, and therefore in this sense, it is said to be the strength ofsinne, and the life of it, without which sin is dead, says the Apostle, viz. as dead, in a natural man; it lies like a dead thing, and is neither felt in the Conscience, nor so sensibly furious, till it be stirred by the Law.  
But now the Gospel hath an effect clean contrary, for its spirit is contrary; that presents not wrath, bu● mercy, and pardon to the sinful soul. it offers Christ unto it, sweet Christ, loving Christ, patient Christ, dying Christ, soule-saving, and soule-quickning Christ, and by a certain energetical influence that it hath, it doth calm the rage of sin, and extinguish the heat ofit: it is as blood to the fire, and quenches the flame, it takes away the strength of sin, and quite kills it by degrees: it so tames the soul of the sinner, that he is clean of another temper, he hath a new frame put upon him, and a new spirit put into him: see the confirmation of this in Esay 11. from the sixth verse to the tenth, the Prophet having spoken of the spirit of Christ, and of the Gospel, in the beginning of the Chapter, comes there to show the fruits and effects thereof upon the sons of men, there intimated under the names of other creatures: The Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid, and the calf, and the young Lion, and the fatling together, and a little child shall lead them: And the Cow and the Bear shall feed, their young ones shall lie down together, and the Lion shall eat straw like an Ox: and the sucking child shall play on the hole of the Asp, and the weaned Child shall put his hand on the hole of the Cockatrice den, they shall not hurt nor destroy in all my holy Mountain. The meaning in a word of all is this: Those that were as Wolves, Leopards, Lions, Bears, and Asps before, for their doing mischief, and cruelty, shall by the sweet spirit of the Gospel be so wrought upon, be so altered, and so changed, that they shall be in condition like those meek and harmless creatures, that formerly were most hateful to them: they shall no more hurt as before they did, but they shall be of a like disposition unto Christ himself, who never did do hurt to any, and so shall they become fit inhabitants of Gods holy Mountain: And thus we have seen what the times of the Gospel are, and what the spirit of the Gospel is, and the natural effect thereof.  
Now to draw to an end: our Use shall be only of examination and of exhortation.  
Frst, of examination: what times do you conceive these are that we now live in, are they times of the Gospel, 
Use 1.  or no? and whose Disciples do we reckon ourselves to be, Elias his Disciples, or Christ's? Let us remember this, that the Disciple and the Master must both have one spirit, if we be Christ's Disciples, we must show Christ's spirit in all our ways, if we live in the times of the Gospel, it is our duty to mind, speak, and do, only that which suits with the spirit thereof.  
When we purpose any thing in our hearts, or ruminate of any thing in our thoughts, we must ask our own consciences, Is this purpose, are these cogitations suitable to the spirit of the Gospel? are they grateful to Christ's spirit? would Jesus Christ, were he in my case, purpose the same thing? would he ponder and meditate upon such thoughts as I now do? So for our words, we must consider whether they do become the Gospel of Christ, whether they be gracious and seasoned with the right salt, and do tend to the edification of others, (for such words only become the Gospel) a man should ask himself, Was it Christ Jesus his manner to speak thus, to use such words as I now do? so when we act a thing, we must consider and ask our consciences, Whose work is it? is it such a work as the Gospel allows of, or as Christ was wont to exercise himself in? I live under the Gospel, and it is my duty to think, speak, and do, only that which becomes the spirit thereof, I am a member and a servant of Christ, and it is my duty to approve myself only such a one. I have heard that in Venice, every one doth so mind the public good, that if a motion be propounded to any of them, the first thought and question about it, is, how it may avail to the benefit and honour of the Commonwealth; so all we should mind the honour of the Gospel in such sort, that we should consider of every motion we have, and of every thing we do, how it may and doth suit with the same: O if every of us were but careful in this our duty, we should not behave ourselves, as some of us often do.  
If when we are tempted to any sin, as to lie, to rail, to slander, to whisper men out of credit, to get ourselves in, to be churlish, to blow the coals of contention amongst men, to be disobedient, to revenge, and the like, we would seriously consider whether these be the fruits of the spirit of the Gospel we profess, and whether by mani●esting them, we any whit credit and honour the same, or cause men to speak well of it; and would we but ask ourselves; Did Christ use to do so and so? did he use to lie and dissemble? did he use to rail upon any that disliked him? was it his custom to go up and down a slandering of men, and aggravating their faults, backbiting and whispering them out of credit to get himself in? did he use to bear malice in his heart, and to take occasions to revenge himself? did he use to curse his enemies, and to return like for like? was he churlish to any? did he practise to set men at odds, and to make strife and contention where ere he came? did he ever by his word or practice teach disobedience? and do I profess myself to be his member, and to have his sp●rit, and shall I do these things? I say if we would thus sift and examine all our thoughts, all our words and actions, whether they are the thoughts, words, and actions of Christ, I dare say we should not do as we often do.  
Believe it, it is our duty to sift ourselves in this sort; nay, if the spirits be truly Gospel-like, it is your customs to do thus, and so from hence all that ever proceeds from you, will savour of meekness and love, of sweetness and goodness, all your endeavours will tend the same way as Christ's did to save and help others, to do good to all, hurt to none, only your labour will be to destroy sin, and the works of the Devil in all, for to this end Christ came, 1 John 3. 8. lying, slandering, malice, divisions, churlishness, unkindness, disobedience, and the like, these are the works of the Devil, and these Christ laboured to destroy, and of the same mind and endeavours are all his servants.  
Yea, if your spirits be right, you will always believe, that you were borne into the world to this very end, to imitate Christ, to set forth his conditions to others eyes by your life and carriage, to be an instrument of mercy, as he was the author of it, to manifest your strength and power even as Christ did, namely, in bearing wrongs, in pardoning offences, and in praying for offenders: I say, if your spirits be right indeed, this is their temper, for God doth frame a man's heart to the same end for which he sends him: even as he did furnish Christ himself with a spirit sueable to the end of his coming, Luke 4. 18.  
But be you assured, and let us all be assured, that if our spirits be contrary to Christ's, if we be cruel, mischievous, spiteful, revengeful, if our aims and endeavours be contrary to the end for which Christ came, doubtless though we live under the Gospel, we have not yet received the right spirit of the Gospel, we are still in the state of sin, however we think of ourselves, or however others think of us: for they that have received the spirit of the Gospel, have the very mind of Christ, 1 Cor. 2. 16. they have Christ in them, and if Christ be in us, he hath wrought the effects of his coming in us, to be of his mind, of his conditions, and of his spirit, and to intend the same things as he did: examine yourselves by this.  
We have many in these days, that think and say they have the spirit of Christ, only because they are professors of Christ, although they discover none of his conditions; nay, I wish they did not rather discover themselves to be enemies unto them, as they are in others: shall I instance in a few particulars?  
We have some (even of those that profess Christ) if they see a man of a good nature, of a patient and yielding spirit, that is for peace, and that endeavours to gain them as Christ did, by love and suffering, and selfe-denying; why, they will be sure to lay on load enough, like those unreasonable men, that Saint Paul desires to be delivered from, they will never leave burdening him with injuries and unkindnesses; that so, if possible, they may turn his love into hatred, and his patience into passion, and so force him to be weary of his good way, and to do something in a distemper, as may help to confirm in men's minds their fore-vented slanders of him: Christ did not do thus, nor do such doings savour of the Gospel; it is not our profession therefore, or our pretensions, but our conditions that must prove us right.  
Again, Christ found men bad, and made them good, and opened all the ways of good for them to walk in; but we have many that say they are for Christ, who if they do not find men bad, will take a course to make them so, at least in others eyes; they will invent evil, and cast it upon them, as that holy King complained they dealt with him, Psal. 55. 3. They cast iniquity upon me (says he) and in wrath they hate me: as the Heathens in the Primitive times first clothed the Christians in skins of beasts, and then set dogs on them, so do some that call themselves Christians, deal with their brethren now, and because they shrewdly fear these abused ones will by their harmless carriages confute their contrived slanders, they will endeavour, if they can, to bar up all ways of good, and of discovery, and to force and drive them, if possible, into ways of evil.  
Again, Christ hides our blemishes, he covers our sins; yea, if we have once truly with grief confessed them, he quite forgets them, and blots them out of his remembrance for ever, this was his way of winning men: but we have some that go for the best in their own esteems, who if they get a matter against another that deserveth blame (as what man liveth and sinneth not?) they will be sure to lay it up (as they say) till a rainy day, that is, they will remember it, and upon all occasions, for their own conceived advantage, and the others vexation, damage and disgrace, repeat and publish it, though perhaps it hath been confessed on the delinquents part, again and again, both to God and them with sorrow: Sure this was not Christ's way, not is it a way of winning, but rather of making an everlasting separation, although before there was never so near a conjunction. Tegens praevaricationem persequitur charitatem, 
Prov. 17. 9  says Solomon, he that covereth a transgression, seeketh love, sed iterans rem, he that repeats a ma●ter, dis●ung it ducem, says Tremelius, but our English translation is, separates very friends.  
Christ was of a winning and gaining disposition, the young man in the Gospel, that had but only a good nature (as they say) our Saviour looked on him, and loved 
Mark 10. 〈◊〉.  him says the text, and said, Thou art not far from the Kingdom of Heaven; so by his sweet carriage and language he endeavoured to draw him nearer to it, and he called Judas the traitor (when he came with a company 
Matth. 26. 50.  to apprehend him) Friend, friend, wherefore art thou come? inferring thereby his loving nature, and that though the bond of friendship was broke on Judas his part, yet on his part it still remained entire, so that if Judas had but then said, Master I have sinned, he would have replied, Friend Judas, I have pardoned thee: in a word, he was not harsh to any, but courteous and affable to all, wondrous lowly, he gave every man his due, he rather preferred all before himself, than himself before any, though he was and is above all, yet he always did, and still doth yield first to every man: whereas we have many that boast of his spirit, that are harsh, and rugged even to incivility, they are unreconcilable if once offended, they are high spirited, they will stand upon their terms, and will yield to none, no not a hair's breadth, though they are never so much yielded unto; whereby they do only purchase disgrace to the Gospel, which they pretend to profess, and loss to themselves; namely, in men's opinions, the imputation of religious and wise, and of men's hearts and love, which else they might gain: yea, and perhaps they are means hereby even to destroy souls, for the neglect of due retributions hath often driven men into indirect courses: It is reported of Lucian and Porphirie, both Christians at first, but being wronged by their brethren, one in words, and the other with blows, and not receiving satisfaction, out of stomach they renounced their religion, turned Atheists, and became enemies to their former profession; yea, even to Christ, and God, and all; corruption crossed grows mad with rage, the harshness of the Law makes sin violent, whereas the mildness of the Gospel tames the same; nay, even a good nature by harshness is made oft to do contrary to its desire and disposition: Pressura nasi educit sanguinem, the wring of the nose bringeth forth blood. 
Prov. 30. 33.   
Further yet, Christ took no pleasure in sadding men's spirits, but rather in gladding the hearts of men, by telling them news of his Father's love and affection, and willingness to be reconciled, and by comforting those that were contemned, abused, and slandered, cheering up their spirits against the world's malice: Blessed are ye (says he) when men shall revile you, and persecute 
Mat. 5. 11. 12.  you, and say all manner of evil against you falsely, for my sake, Rejoice and be exceeding glad then, for your reward is great in Heaven, and thus they have dealt with the Prophets: And again, Let not your hearts be troubled, 
john. 14. 1.  trust in God, and trust in me, thus have they used the Master, and thus will they use his servants; and be of good comfort, in me you shall have peace, though in 
16. 33.  the world you have affliction; and in the ninth of John, when the man was excommunicate and cast out from the society of men, Jesus sought him out for to comfort him: This was Christ's delight, this was his Practice.  
But we have many that bear Christ's name, whose practice is clean contrary, whether it be out of weakness, or wickedness, I do not say; but they seem to take a pleasure in troubling and vexing the spirits of their brethren, in sadding their hearts; for with a kind of belief and delight, they love to tell them only of those evil and false things, which are abroad conjectured and spoken of them, which themselves perhaps did help to invent, or at least by their hungry receipt, or greedy hearing them, did give encouragement to the ventures of them; and commonly too, this their news is edged with a sharp reproof, to manifest their own belief of it, seldom do they second it with a word of Consolation, for the parties better bearing of it; nor will these News-mongers ever care to be the bringers of any such reports as may add to the spirit, either life or chearefulness: Truly, I have often thought, that if such persons as these are, had been by, when our Saviour asked his Disciples what men said of him, they would not have answered as those did, Some say thou ar● 
Mat. 16. 13, 14  Elias, some John Baptist, and some, one of the Prophets; but rather they would have said, Some say you are a Samaritan, some say you have a Devil, and some say you are a friend and companion of Publicans and sinners, as supposing that the hearing of these kind of reports would have been more galling to his harmless spirit.  
But to conclude, in a word, Christ did not delight in trampling upon those that were already down, he joyed not in the fall of any of his enemies, no, he wept at the foresight of their ruin that sought his, he would take advantage from men's miseries, and misfortunes, to show the graciousness of his spirit, in doing them good; when his servant had cut off his enemy's ear, he healed again the ear of his enemy: he was to his last, of a most meek and peaceable spirit; never was he turbulent in the Commonwealth, never outrageous, cruel, or bloody, he never in all his life wished for bloody days, he never said, Better Jerusalem's streets run down with blood, then that these Pharisaical High Priests should still stand, or then one old tradition should still continue; No, no, Christ wished the reformation of things as truly as any of us can do, in such a case; and he could as little away with the manners of those men, as any of we, and he did as much distaste humane, sinful Ceremonies in God's service; but he valued men's lives at a higher rate then to desire the abolition of such things with so much humane blood, as that the streets should swim therewith: Christ knew the price of men's lives, and it cost him more to redeem them, then to have them destroyed so lightly, he knew that it was never God's mind, that his Zion should be built with the blood of Brethren, as Rome was: Christ would rather hope and pray, that all offensive things might be removed in a peaceable manner, for he came not to destroy, but to save men's lives; and the same mind, (as I have heard) have all they that have the spirit of Christ, the true spirit of the Gospel; of what manner spirit therefore those are of, that are contrary-minded, and conditioned, I leave to you to judge, from that which hath been spoken, and come to the other use, which is of Exhortation.  
I will direct my Exhortation in the first place, to my 
Use 2.  Brethren of the Ministry in particular, and then with them, unto all Christians in general.  
First, My Reverend Brethren, you in special, whom God hath restrained and guided by his Spirit, from falling into those scandalous faults, and offensive ways, which too too many of our Orders are reported to have slipped into; you who have been lately under burdens and pressures of troubles and molestations, whom God hath now delivered; you, to whom he hath given favour in the eyes of men; (if Providence shall ever bring these weak lines unto your Christian view) I beseech you in the bowels of Jesus Christ, and by the virtue of the true Spirit of the Gospel, which I hope is both in you and me, that you all endeavour both by your teaching, and practice, to discover at large, that which hath here but in brief been discoursed upon: even the nature of this holy, sweet, and gracious Spirit of the Gospel: and to persuade you hereunto, be pleased to consider of these few particulars.  
First, the times require this at your hands; how distracted and broken they are, your eyes are able to see better than I am to express: and there is no other mean to make up the breaches of our Zion, and to prevent the lamentable ruins that are threatened unto our Israel, but only this Spirit of the Gospel; and this yielding, pardoning, loving, humble selfe-denying, and obedient Spirit, is able to set all right again, both betwixt God and us, and amongst ourselves were this spirit but well planted in every heart that we Preach unto, and in every bosom we converse withal, there would be both a general, and a particular fitness, both for divine Mercy, and for a mutual closing.  
Secondly, Your relation to God calls for these endeavours, the Lord hath put you in place to advance this Spirit, nay, he hath entrusted you to dispense the same, you are entitled Ministers of the Gospel, and your Ministration is called the Ministration of the Spirit; and you are always beside your Text, and out of your Office, when you are not labouring to plant the same, nay, you should be, not friends, but enemies to God, and to the souls of men, if you should not oppose and discover the seeds-men of schism, and the waterers of sedition, if you are favourers of factions, you are makers of fractions, and God in the end will neither bless you, nor reward you.  
Thirdly, Your bounden duty, and sworn Allegiance to your Prince, and Sovereign, under the wing of whose gracious government, you have already both done and received much good, to the advancement of your present comfort and future Crown, doth challenge you to move with all your strength, to the implanting the Spirit of the Gospel, in the hearts of all his subjects, that their piety and loyalty, their obedience and love to God, to him, and to each other, may speak him to all the world, to be the happiest King of the truest and best Christians; yea, and his Majesty too, thus seeing his Saviour's Spirit and his own, in all his people, shall hereby with comfort amongst us prolong his days, and the good pleasure of the Lord shall prosper in his hand; I am confident, and dare boldly say it, it is in your powers to compose and settle all our distractions and divisions, if you would all work one way, and let that one way be this way; it being God's way, he would help you and bless you in it, he hath already given some of you the hearts of men, for an engagement hereof, and he would doubtless incline them to go with you.  
Fourthly, Pity may beg this favour at your hands, (if it be a favour, and not a duty) pity to the poor spirit of the Gospel itself, which hath of late (as some of you have thought) been wounded, slandered, scandalized, yea, almost banished the Land, for a rebellious, factious, and seditious spirit, and some of you perhaps have been banished with it, by the enemies of it; but now God hath removed them, and remembered you, and why think you? surely that you should be means to recall, and relieve that, to justify its Innocency, its Humility, and its Loyalty, which was so much traduced that you might by your Preaching, and by your Practice, raise up again (as it were) unto life, this holy, sweet, and gracious spirit of the Lord: And know this, if you fail herein, and do conceal the beauty of it, having now power to discover and enlarge the same, God may, and will for this, bring you under hatches again, and your latter condition shall be worse than your former.  
Fifthly, Never had you the like occasion as now, to honour God's Spirit in the eyes of your enemies; and to put forth the virtue of it for their conversion; what know you but that the sight and taste of the Spirit of the Gospel, in and from you, may cause some of your enemies, (that haply now are in that darkness and disgrace, wherein they would gladly have kept you) to look upon their own spirits with indignation and shame; surely, (Brethren) as we should always interpret an enemy his injury, to be Gods call to us, to pray for him; so we should apprehend the sight of an enemy's misery to be an indigitation of God to us, to do him good; and to discover to his eyes (which at such a time are at best leisure to see it) the nature and disposition of Christ's Spirit in ourselves; And thereby we may haply (as was said) bring such a one out of love with that spirit which he formerly traded withal, when he compares the present sweetness of our spirit, with the bitterness of that, and hereby we may bring them to love our Master Christ, that rules us with a better spirit than their Master ruled them.  
Sixthly, and lastly (though I might propound many particulars more) if you do not study and endeavour to show forth Christ's Spirit, the contrary thereunto both must and will discover itself in you, even that which before you disliked so much in other men, God will even give you up unto it; now consider how uncomely it will appear for God's Ministers to walk in condemned paths, you censured such and such men for their cruelty, for their mercilessenesse and want of compassion, for their pride, their harshness and superciliousness towards their Brethren, and for these things sake (I suppose) you counted them antichristian but if you now tread in those their steps, wise men will thinks you to be as Antichristian as they, and that most truly, for (what ever some say) doubtless it is not Prelacy, but sin, that makes men Antichristian.  
And suppose those your enemies were altogether as bad as you thought them then, those their conditions will worse become you then they did them: it is cruelty in the Wolf to hurt the Sheep, but more natural, then for the Sheep to pursue the Wolf; they say, revenge is sweet, and the taste of blood will make even a Sheep Wolvish, he that once hath drunk the blood of an enemy, will afterward thirst for the blood of his friend upon a small occasion.  
Do you think it will be comely, to hear people say of us, it seems the Lambs are let out to play the Wolves? Christ's Ministers are called from prison and banishment to revenge themselves, to persecute those that hunted them, their former afflictions we had thought had meekened their spirits, and taught them to be pitiful to their enemies, and to them in misery, as Christ was, we believe God's providence laid them upon them for that end, but we see they have done them little good: surely (brethren) such speeches will be but little for our credits: and let us know if we turn rampant now we are got loose, and deal with others as they did with us, and not show the spirit of Christ to our enemies, God the great Shepherd, hath an hook to catch us by the leg again, and to hamper us worse than ever, if the Wolf could not run from him, the Sheep cannot.  
Therefore I say from these considerations, let us only preach and practise the spirit of the Gospel, be pitiful, be courteous, pity the sorrows of our enemies, but most of all their sins that have brought them into the same, if ever we loved them according to Christ's command, we shall now pity them, for true love always turns into pity when the parties loved fall into misery, let us not delight to spur on others against them, let us not aggravate and enlarge their faults, let us not repeat them; it is a sad thing to hear Ministers or any others to publish openly, and with joy, how many hundreds of their scandalous brethren have been complained of: I do not read that ever Christ's spirit delighted in such like publications; Christ was mild to offenders, let not us be rugged, Christ endeavoured to draw men from their sins unto himself by love, let not us think ever to do it by currishness, our enemies could never prevail by this mean, they that think by force of fear, or unkind dealings, to draw men either to God or to themselves, will sooner drive them both from God and from themselves, we must trade for Christ in Christ's way, else let our aims and ends be never so good, though God may haply accomplish them, yet he will cross and shame us: in a word, (my Reverend Brethren) if some of our calling and function, have stumbled and fallen, if they like those branches (Rom. 11.) are for a season broken off, and any of us are ingraffed in their stead, and do now partake of the favour, and fatness of the times, let us not boast ourselves against these branches, but remember that we stand only by mercy; be not highminded (says the Apostle) but fear: Breathing times of the Church, unthankfully entertained, or too wantonly, proudly, or unprofitably employed, have been heretofore followed with most sharp and sad calamities.  
2. But now last of all, a word more to all Christians in general, and then an end.  
You redeemed of the Lord, whom in mercy he hath reserved till these last days, to live under the Gospel, and to partake of the spirit thereof, and to manifest the fruits of it to the honour of his name: I beseech you also, even by the mercies of Christ, and for that honour-sake which you are bound to advance, that you would lay aside all malice, and all guile, and hypocrisies, and envies, and evil speakings, and that you would study by all means to glorify the Gospel which you profess, that you would, according to your duty, only mind, speak, and do that which is suitable to the spirit thereof: let your intentions, words, and actions, be mild, gentle, tender, and compassionate towards all men: and to this end let me propound to your considerations also, these few particulars.  
1. These Gospel-like conditions are the only marks that do difference you from other men: If, says our Saviour in Mat. 5. you love them only that love you, and do good only to your friends, what do you more than the Heathens or Publicans? what goodness of spirit do you show more than they? but says he, if you be my servants, I must have you excel other men, therefore I say unto you, love your enemies, those that hate, curse, and persecute you, those whom none else will love, that so you may show yourselves to have such a spirit as none else have, and to be the children of the most High, who doth do good to the unthankful, and to the evil: Christ would that the carriages and conditions of his servants should speak as loud to the world whose they are, as the conditions of the wicked do speak to whom they belong: doth not the merciless, cruel, and bloody dealings of the Papists in Ireland, speak them to be the very members of Antichrist, and limbs of him that was a murderer from the beginning? O let the merciful, tender, and gentle carriages of the Protestants in England, speak them also, to be the members of Christ's, and children of him that loved us from the beginning.  
In the Primitive times the Christians were known from all other men, only by their discovery of this spirit of the Gospel in them: the story says, that in the time of that great Famine and Pestilence under Maximinus, that the Christians only did show compassion to the Heathen, their persecutors, travelling up and down, some in burying the dead, and some in helping the sick, when they were of their own sort forsaken; yea, and other some of the Christians called and gathered the company together which were in danger of death by famine, and distributed bread unto them, whereby they ministered occasion to all men to glorify the God of the Christians.  
Brethren, you are their successers in profession of Christianity, let it appear that you are also their successors in the possession of the same holy and loving spirit, by your not degenerating from their conditions.  
2. Consider you are called of God into the state of Christianity, for this very end, to discover to the Age wherein you live these Gospel-like conditions: see 1 Pet. 3. 8, 9 Finally, says the Apostle, be all of one mind, have compassion one of another, love as brethren, be pitiful, be courteous, not rendering evil for evil, or railing for railing, but chose, blessing, knowing that you are there unto called, that you should inherit a blessing; there you see, first, that you are called to manifest these conditions: and secondly, that your manifestation of them doth fit you to inherit the blessing of God: And I pray (friends) who should set forth and show the sweet conditions of the spirit of the Gospel, if you should not who are called there unto? your enemies will not, they are all for the contrary spirit, for railing, lying, hatred, blood, revenge, rebellion, nor doth God call them to so holy and so clean a work as this is.  
3. Consider it is a great honour which God hereby doth call you unto; even the greatest that is, namely to present his own self, and his Son to the dark world; Jesus Christ was the Image of the everlasting Father, in whom was clearly discovered all Gods fatherly affections and dispositions, his meekness, patience, gentleness, mercy, pity, and all his lovely graces and attributes, as you may see and observe in the story of Christ, and his carriage in the Gospel: And (Brethren) you are appointed to be the Images of Christ to discover the same things to other men: and is not this a great honour? therefore you must walk as Christ walked, and manifest to the world all those lovely graces and conditions that were transparent in him: there be many men that cannot read the Bible to observe Gods and Christ's affections and conditions there, many will not, they care not for it, now the Lord therefore in pity to these poor creatures, hath ordained you to be living Bibles to manifest to their view what ever in the written word is commended and commanded, he would have you always in a visible sort to represent to their eyes, himself and his Christ by your carriages: O therefore behave yourselves worthy of the honour.  
4. Consider that your neglect of duty herein will make you above measure sinful, and answerably distasteful, both to God and man: God threatened to make the Prophets more vile and contemptible than others, because of their unworthy walking in so high a calling; and because his Vineyard which he had honoured with his cost and care, from which he expected good, brought forth wild Grapes, he exposed it to utter r●ine and desolation: and amongst men, who cares to live near a scandalous professor, that hath a malicious and a bitter spirit, a foul mouth and a railing tongue? The Lord deliver me (will they say) from having dealings with such a one, his blows are more bloody than other men's, they pierce deeper, his profession puts a sharp edge upon a slander, and more poison into it: wherefore (as the Apostle says) Shall I take the members of Christ, and make them the 
1 Cor. 6. 15.  members of a Harlot? God forbid: so do thou that art a professor say, Shall I take the tongue of Christ, and make it the tongue of a railer, of a slanderer, of an ●vill speaker? Shall I take the spirit of Christ, and make it the spirit of malice, mischief, and cruelty, of sedition, rebellion, and disobedience? Shall I so dishonour and grieve the good spirit of God, by which I am sealed to the day of redemption? God forbid.  
5. Consider that by the careful performance of this yonur duty, you shall have honour both from God and man, He that honours me, says God, I will honour: and he that confesseth me, says Christ, before men, I will acknowledge him before my Father: Who honours God, and confesseth Christ aright, but he that imitates Gods and Chr●sts conditions? we glorify God and Christ not so much by profession as by imitaton: and says the Wifewan, if a man's ways please the Lord, he will make his 
A'rov. 16. 7.  very enemies to be at peace with him, namely, at the last; the Heathens in the Primitive times, by seeing and tasting the sweetness of the Christians spirits in their forenamed miseries, did cease to persecute them, and began to love them, and to plead for them; or however, though in this world you meet with trouble for God and Christ's sake, whose Image you bear, and for the Gospel's sake, whose spirit you show; yet be of good comfort, says our Saviour, for in me you shall have peace; 
john 16.  peace in the midst of trouble: the spirit of the Gospel, is the spirit of consolation, and a thankful spirit, if you honour that, that will comfort you, that will assure you from the pity towards others of God's pity towards you● that you are forgiven, as you practice forgiveness: and if you are of a gentle Gospel-like disposition, all that are good, will think themselves happy in your neighbourhood and acquaintance.  
6. And lastly, Whereas there is much talk now adays, and men pray that Christ alone might rule in his Church: consider and know, that by acting only with his spirit, and by manifesting the conditions thereof, in your words and ways, you advance him faster into his Throne, than all the Books that are written for, or against Church government are able to do; whereas on the otherside, by pride, and contention, and faction, and cruelty, and divisions, and the like, Christ is kept out of the chair of his Kingdom: surely, the spiritual Government of Christ is chiefly exercised over the spirit or inward man, and therefore it is a matter of more concernment, to endeavour the Introduction of that into your hearts, that so there may be a fitted matter, then to busy your heads with fancies about external Administrations: God would quickly advance Christ into the Throne of his Church, if he were first well enthroned in all our hearts, if his spirit were but all in all there, himself would quickly be all in all elsewhere, and every where; but while men will hand overhead, do all themselves, revenge themselves, pull down their enemies themselves, and think nothing either will be done, or can be well done, unless themselves have a finger in the business, and suffer Christ to do nothing alone, or in his own way, leave nothing to his power, wisdom, and providence, to be effected in his time; for my part, I cannot see any such unjust keepers of Christ out of the Throne of his Kingdom, as are these themselves: But you (beloved of the Lord) be you wise, and wait upon Christ in his way, submit yourselves wholly to the government of his sweet spirit, let it command all your members, let it order all your carriages, let your thoughts, words, and actions, savour of it, and so you shall approve yourselves the faithfullest and truest friends to Christ, in furthering his progress into the Throne of his Kingdom: And so much for this time: Consider of these things, and the Lord give you understanding.  
Gratia & Gloria Deo & Christo, Jesus & adjutori meo,  
Amen.  
FINIS.